tag:blogger.com,1999:blog-15383795903760870702024-03-05T20:35:33.426-05:00A Covenant Unique in the Spiritual Annals of Mankind"The twin Covenants of Bahá'u'lláh and of `Abdu'l-Bahá"Unknownnoreply@blogger.comBlogger42125tag:blogger.com,1999:blog-1538379590376087070.post-8165519400673022412017-01-18T17:07:00.006-05:002020-09-09T11:22:49.940-04:00Baha'is: Staggering Under The Weight Of Glory<h2 style="text-align: center;">
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span>The Shrine of Baha'u'llah near Acre, Israel</span></span></span></td></tr>
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<span>The earlier revelations from God - the Buddhist revelation, the Old and New Testaments, the Qur'an - all of these were revealed for various preliminary stages in humanity's <a href="http://www.bahai.org/r/219434013" target="_blank">childhood and adolescence</a>. The revelation of the Bab is compared to <a href="http://www.bahai.org/r/852235522" target="_blank">attaining the age of nineteen</a>. Not the attainment of full maturity - just crossing the threshold. The Baha'i revelation contains the guidance and the power for our individual and collective attainment to maturity. Baha'u'llah wrote, <br /><br /><i>"The potentialities inherent in the station of man, the full measure of his destiny on earth, the innate excellence of his reality, must all be manifested in this promised Day of God."</i></span><br />
<span> (<a href="http://www.bahai.org/r/494001842" target="_blank">Gleanings from the Writings of Baha'u'llah, p. 340</a>)</span><br />
<span><br />The Guardian of the Baha'i Faith, Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/DG/dg-164.html" target="_blank">wrote through his secretary</a>, "The Faith of Baha'u'llah constitutes, indeed, the stage of maturity in the development of mankind." <br /><br />I am reminded that in 1983 when Helen Bishop came to the Bosch Baha'i School in California and spoke about her days of Pilgrimage in the presence of the beloved Guardian, she told us three things about him. When she asked of his favorite piece of music, he answered that it was Beethoven's Ninth Symphony. When her husband Charles asked Shoghi Effendi of his favorite prayer, he said it was the <a href="http://reference.bahai.org/en/t/c/BP/bp-21.html" target="_blank">prayer of Abdu'l-Baha</a> that begins, <i>"O Lord, my God and my Haven in my distress!...</i>" Mrs. Bishop then said, "Shoghi Effendi was the most complete man I ever met." Similarly, Lorol Schopflocher, writing of meeting Shoghi Effendi during her Pilgrimage to the Holy Land described him as "the most alive-looking person I have ever met." (Lorol Schopflocher, "Sunburst" (London: Rider & Co., 1949) p. 62)</span><br />
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<span>In earlier dispensations there were fewer responsibilities: Matters of faith, of personal integrity, of committing oneself wholly to God, and sharing and living by the Word of God, to be sure. Mere recognition of the Manifestation was acceptable in those Days; but not in this Most Glorious Day. The Bab revealed this <a href="http://tinyurl.com/deeds-stainless-purity" target="_blank">new standard of spiritual maturity</a> to His Letters of the Living: <i>"The days when idle worship was deemed sufficient are ended. The time is come when naught but the purest motive, supported by deeds of stainless purity, can ascend to the throne of the Most High and be acceptable unto Him."</i> </span><br />
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<span>We have emerged from our earlier religious garbs, we have the high privilege of having recognized the Manifestation of God in His new garment. <i>"How high the reward of him that hath not ... failed to recognize the beauty of his Best-Beloved in this, His new attire," </i>Baha'u'llah <a href="http://www.bahai.org/r/697535395" target="_blank">writes</a>. </span><span>Before becoming Baha'is, we looked ahead toward the great responsibilities that would come with accepting Baha'u'llah - the same obligations as before, but with new types of responsibilities: Higher moral standards, new laws, the obligation to build a divine world order, the duty to associate with and to truly love people so very different from ourselves, to carry on all of the religious duties previously held by paid clergy; and not only that - but also to face the opposition and the indifference of a world that does not want to mature. We appraised this great burden -- and we accepted it. We took the first step, and declared ourselves believers. And we are among the very first generations to strive to live by this most weighty revelation, and to receive <a href="http://www.bahai.org/r/219434013" target="_blank">"new bounties"</a> for doing so. We receive extraordinary blessings for being among the first to recognize this light - but with each blessing comes a great responsibility, and we stagger under it.</span><br />
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<span>At times we fail. But for a Baha'i, true failure is not the falling short in attaining Baha'i standards - it is the inner decision to stop trying. In two letters, Shoghi Effendi <a href="http://bahai-library.com/compilation_living_the_life" target="_blank">wrote through his secretary</a> that failure can be a part of our spiritual growth: </span><br />
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<span style="font-size: large;"><span style="font-family: times;"><span>"We must always look ahead and seek to accomplish in the future what we may have failed to do in the past. Failures, tests, and trials, if we use them correctly, can become the means of purifying our spirits, strengthening our characters, and enable us to rise to greater heights of service." <br /><br />"He is very happy to see that you have put into practice one of the most encouraging precepts of 'Abdu'l-Bahá in which He said that we should try and make every stumbling-block a stepping-stone to progress. In the course of your past life you have all stumbled very gravely; but, far from being embittered or defeated by this experience, you are determined to make it a means of purifying your natures, improving your characters, and enabling you to become better citizens in the future. This is truly pleasing in the eyes of God."</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span>We cannot give up, the Revelation is too rich a gift, the opportunity for each of us to benefit multitudes of souls is too great a favor to refuse. But we need to give ourselves some time to adjust to our new clothes.</span><br />
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<span>The Guardian's <a href="http://reference.bahai.org/en/t/se/UD/ud-624.html" target="_blank">guidance</a> is: "We must not only 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!" If we stick with it, <a href="http://reference.bahai.org/en/t/se/UD/ud-597.html" target="_blank">He assures us</a> that we will grow. "What every believer, new or old, should realize is that the Cause has the spiritual power to re-create us if we make the effort to let that power influence us, and the greatest help in this respect is prayer. We must supplicate Bahá'u'lláh to assist us to overcome the failings in our own characters, and also exert our own will power in mastering ourselves." </span><br />
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<span>It also helps to understand that we are in the midst of a <a href="http://www.bahai.org/r/279918712" target="_blank">deranging process</a> and sometimes we think we're going crazy. We're not; we're being reorganized from worldly beings into divine beings. We're being <a href="http://www.bahai.org/r/023570582" target="_blank">recreated by</a> Baha'u'llah:</span><span><br /></span>
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<span style="font-size: large;"><span style="font-family: times;"><span><i>"I testify that no sooner had the First Word proceeded, through the potency of Thy will and purpose, out of His mouth, and the First Call gone forth from His lips than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths. Through that Word the realities of all created things were shaken, were divided, separated, scattered, combined and reunited, disclosing, in both the contingent world and the heavenly kingdom, entities of a new creation..."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span>And we are that new creation. He <a href="http://www.bahai.org/r/463066580" target="_blank">writes of us</a>, </span><span>
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<span style="font-size: large;"><span style="font-family: times;"><span><i>"Darkness hath encompassed every land, O my God, and caused most of Thy servants to tremble. I beseech Thee, by Thy Most Great Name, to raise in every city a new creation that shall turn towards Thee, and shall remember Thee amidst Thy servants, and shall unfurl by virtue of their utterances and wisdom the ensigns of Thy victory, and shall detach themselves from all created things."</i> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span>And in that deranging, that reorganizing and sometimes disconcerting creative process, we look for stays, we look for solid ground. Our Lord has provided the solid ground of His laws, His guidance, and His House of Justice which He guides on this earth. </span><br />
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<tr><td style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgE9TCFqSQpSV_WV-lsLDa0Mjyu5YudM3YOZU5fmtsYsEoupalRiA_Y06IqbUuUg8AV5BD73eScqQnkHz7ePuddN0NLlIx44IMFjpgQNxyVP15E1YsypI_VtrgF7M91JHILCm5sFf4Sbi4/s1600/House+of+Justice+from+garden+copy.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" height="235" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgE9TCFqSQpSV_WV-lsLDa0Mjyu5YudM3YOZU5fmtsYsEoupalRiA_Y06IqbUuUg8AV5BD73eScqQnkHz7ePuddN0NLlIx44IMFjpgQNxyVP15E1YsypI_VtrgF7M91JHILCm5sFf4Sbi4/s320/House+of+Justice+from+garden+copy.jpg" width="320" /></a></span></span></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span>The Seat of the Universal House of Justice<br />Mount Carmel, Haifa, Israel</span></span></span></td></tr>
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<span><br />Shoghi Effendi <a href="http://bahai-library.com/compilation_prayer_meditation_devotion" target="_blank">wrote</a> through his secretary:</span><span><br /></span>
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<span style="font-size: large;"><span style="font-family: times;"><span>"You should rest assured that your strict adherence to the laws and observances enjoined by Bahá'u'lláh is the one power that can effectively guide and enable you to overcome the tests and trials of your life, and help you to continually grow and develop spiritually. The Guardian particularly appreciates the fact that you have been faithfully observing Bahá'u'lláh's injunction regarding the recital of the daily obligatory prayers, and have thereby set such a high example ... These daily prayers have been endowed with a special potency which only those who regularly recite them can adequately appreciate. The friends should therefore endeavour to make daily use of these prayers, whatever the peculiar circumstances and conditions of their life." </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
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<span>We have accepted the challenge. <a href="http://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/messages/20151229_001/20151229_001.pdf" target="_blank">The path</a> is clear before us. We can change the world to a degree undreamt of by past generations - and that is among our greatest gifts from our Lord. If we believers accept it humbly and with reliance on Him, He has promised that He will work wonders through us:<br /><i><br />"He that summoneth men in My name is, verily, of Me, and he will show forth that which is beyond the power of all that are on earth." - Bahá'u'lláh</i><br />(<a href="http://www.bahai.org/r/701443317" target="_blank">Tablet to the Christians</a>) </span><br />
<span><br /></span></span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-81266699356099063642016-11-13T20:56:00.001-05:002020-09-09T11:23:34.866-04:00Shoghi Effendi Created an Extraordinary Love in the Hearts of Those who Knew Him<span style="font-size: large;"><span style="font-family: times;"><br />
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<span style="font-size: large;"><span style="font-family: times;"><span><br />I have had the privilege to meet a number of people who met Shoghi Effendi; the following are among them.</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><br />I first heard the Hand of the Cause William Sears speak of Shoghi Effendi in 1971. He gave a deepening at the Los Angeles Baha’i Center on Pico Blvd., and afterwards I sat next to him during lunch in the Love’s Restaurant across the street. He was eating a simple meal and I asked him if he would talk about Shoghi Effendi. He said no, that there wasn’t sufficient time, that on another occasion he could devote an entire evening to this subject. Then, motioning upward and looking toward the ceiling, he said, “Why, if I started talking about Shoghi Effendi, we would be up on the ceiling, we would become so exalted.” Then he spoke for 10 or 15 minutes about his beloved Guardian. I don’t remember what he said, but I remember that his heart was afire with an intense love for Shoghi Effendi, and that it was at the center of his being. On another occasion toward the end of his life I accompanied two old friends of his, Ted and Alicia Cardell, to lunch in his home. Though extremely sick, he spoke with great passion about Shoghi Effendi. His visage and his color improved markedly. It was a great privilege to hear him speak with such love for the beloved Guardian. In all of these cases, whenever he spoke of Shoghi Effendi, his tone was more passionate, his spirit became more exalted, and his voice was filled with emotion. His love for the Guardian was the motive force for his life.</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><br />The Hand of the Cause Mr. Khadem and Mrs. Khadem came to the Bosch Bahai School in Santa Cruz for a 5-day session during the summer of 1979. I was the cook at that time, and I had the privilege of preparing special meals for Mr. Khadem on a number of occasions. I had the privilege on a number of occasions to be alone with Mr. Khadem. He spoke with great love and devotion about his beloved Guardian. I think he had perhaps the clearest grasp of the greatness of the station of Shoghi Effendi, of anyone I ever met. Whenever he mentioned Shoghi Effendi, his voice would break with exaltation and devotion. I think that he, more than anyone I have ever met, lived most fully in the spiritual realm.</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><br />In 1972 I attended the Dedication of the Baha’i House of Worship in Panama. On the day of arrival the conference program started late in the night and the friends were very tired from their journey. Each of the three Hands – Mr. Giachery, Mr. Khadem, and Amatu’l-Baha Ruhiyyih Khanum – spoke words of welcome. This event was taking place only 15 years after the passing of their beloved Guardian. When the Hand of the Cause Mr. Giachery spoke, he was very brief. I remember only that he said, with his lovely and dignified Italian accent, and with great pathos, that since November of 1957 “My heart has been a-broken.” I saw how deep was his sense of loss at the death of the Guardian.<br />
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<span style="font-size: large;"><span style="font-family: times;"><span>This photograph was taken during that conference, and it may well have been that same first evening. The Hand of the Cause of God Mr. Giachery is speaking, the Hand of the Cause of God Mr. Khadem is seated behind him. </span><span>(From the <a href="http://dahls.net/historical/al-dahl/" target="_blank">Dahl Family Photo Archive</a> )</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
<span><br />Sheila and Amin Banani spoke at the Bosch Baha’i School in Santa Cruz sometime around 1980. I remember them standing at the podium in the front of the Lodge, Sheila saying that they had gone on Pilgrimage during the lifetime of the Guardian, and then again after his passing. She spoke with such grief about how desolate Haifa was without him on the second pilgrimage.</span><br />
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<span style="font-size: large;"><span style="font-family: times;"><span><br />In 1983 Helen Bishop came to the Bosch School. She was a very literate and educated woman, and had once been assigned by Shoghi Effendi to serve at the Baha’i office serving the League of Nations in Geneva. She said that during Pilgrimage she asked Shoghi Effendi what his favorite piece of music was – he responded, Beethoven’s Ninth Symphony – and her husband asked him what his favorite prayer was. It was the prayer by Abdu’l-Baha that begins, “O Lord, my God and my Haven in my distress! My Shield and my Shelter in my woes! My Asylum and Refuge in time of need and in my loneliness my Companion! In my anguish my Solace, and in my solitude a loving Friend! … ” Mrs. Bishop said, “Shoghi Effendi was the most complete man I ever met.” (Similarly, Lorol Schopflocher, writing of meeting Shoghi Effendi during her Pilgrimage to the Holy Land described him as "the most alive-looking person I have ever met." (Lorol Schopflocher, "Sunburse" (London: Rider & Co., 1949) p. 62) </span><span><br /></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>From listening to these souls speak of the Guardian I realized that I have never heard such love in the human voice, as when those who had met Shoghi Effendi spoke of him. </span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>- Brent Poirier, November, 2016</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
</span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-82433193248889248372016-07-13T20:31:00.005-04:002020-10-07T10:14:32.500-04:00The Word of God Causes the Believer to Fulfill the Divine Covenant and the Unbeliever to Turn Away<span style="font-size: large;"><span style="font-family: times;"><br />
<span>In His Writings, the Bab explains that the same verses of His Book the Bayan attract the believer and veil those who reject Him:</span><br />
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<span style="font-size: large;"><span style="font-family: times;"><span><i>"...on that Day whatever cause prompteth the believer to believe in Him, the same will also be available to the unbeliever. But when the latter suffereth himself to be wrapt in veils, the same cause shutteth him out as by a veil. Thus, as is clearly evident today, those who have set their faces toward God, the True One, have believed in Him because of the Bayan, while such as are veiled have been deprived because of it." </i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(<a href="http://reference.bahai.org/en/t/tb/SWB/swb-98.html" target="_blank">Selections from the Writings of the Bab, p. 103</a>)</span><br /></span></span>
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<span><br />Likewise, in the Book of Certitude Baha'u'llah states that His verses kindle love in the hearts of the faithful and that these same verses cause others to turn away:</span><br />
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<span style="font-size: large;"><span style="font-family: times;"><span><i>"...compared with all other proofs and tokens, the divinely-revealed verses shine as the sun, whilst all others are as stars. To the peoples of the world they are the abiding testimony, the incontrovertible proof, the shining light of the ideal King. Their excellence is unrivalled, their virtue nothing can surpass. They are the treasury of the divine pearls and the depository of the divine mysteries...Through them floweth the river of divine knowledge, and gloweth the fire of His ancient and consummate wisdom. This is the fire which, in one and the same moment, kindleth the flame of love in the breasts of the faithful, and induceth the chill of heedlessness in the heart of the enemy."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(Baha'u'llah, <a href="http://tinyurl.com/h8z8aac" target="_blank">The Book of Certitude, pp. 204-205, paragraph 226</a>)</span><br /></span></span>
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<span><br />Likewise, Baha'u'llah quotes the first Arabic Hidden Word and states that it guides some and causes others to go astray:</span><br />
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<span style="font-size: large;"><span style="font-family: times;"><span><i>“We shall impart unto thee a single word which We have taken from the essence of the Sacred Books and Scriptures as a token of Our mercy and loving-kindness, that the water of immortality may rain from the clouds of God's unity upon thy reality and the realities of His servants, and that thou mayest attain unto eternal and everlasting life. That word is this: 'Possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting.' This is a treasure that pertaineth to Heaven. Were it to be quickened and to rise, it would never die or perish. This is a light that shall never be extinguished, a treasure that perisheth not, a raiment that shall never be outworn, and a revelation that will never be concealed. Through it many will go astray and others will be guided. Render thanks unto God that thou hast become the recipient of this All-Encompassing Word, this celestial melody and heavenly song. Had I found a word more conclusive, I would have divulged it. There is no greater counsel than this word. Preserve it if thou desirest to find a path to the Lord of the Mighty Throne.”</i> (Baha'u'llah, "Book of the River," Provisional Translation by Nader Saiedi, <a href="http://bahai-library.com/pdf/s/saiedi_book_river.pdf" target="_blank">"The Journal of Baha'i Studies" published by the NSA of Canada, Volume 9, #3, September 1999, pp. 60-61</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span>Similarly, Abdu'l-Baha wrote that the same divine tests cause some souls to progress, others to fall:</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"O thou dear maid-servant of God! The souls who bear the tests of God become the manifestations of great bounties; for the divine trials cause some souls to become entirely lifeless, while they cause the holy souls to ascend to the highest degree of love and solidity. They cause progress and they also cause retrogression."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(<a href="http://reference.bahai.org/en/t/ab/TAB/tab-387.html" target="_blank">Tablets of Abdu'l-Baha Abbas, Vol. II, p. 324</a>)</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span>This is a sentiment echoed by Marzieh Gail when writing of an important early believer who became estranged from the friends: "The same test which drives one soul away only confirms another." ("Arches of the Years," p. 99)</span><br />
<br />
<span>The same process occurs when the documents of the Covenant are promulgated. When Baha'u'llah's Will and Testament was read aloud, the faces of the faithful were joyful and the faces of the violators -- including the face of the Arch-breaker of Baha'u'llah's Covenant, Mirza Muhammad-Ali -- were saddened:</span><br />
</span></span><blockquote>
<span style="font-size: large;"><span style="font-family: times;"><span>"The Kitáb-i-'Ahd was read ... on the ninth day after the ascension of Bahá'u'lláh in the presence of nine witnesses chosen from among Bahá'u'lláh's companions and members of Bahá'u'lláh's family, including Mirza Muhammad-'Ali. On the afternoon of the same day it was read by Majdu'd-Din in the Shrine of Bahá'u'lláh before a large company of the friends, consisting of the Aghsan, the Afnan, the pilgrims and resident believers. 'Abdu'l-Bahá says that after the Kitáb-i-'Ahd was read and its contents noted, some rejoiced with exceeding gladness and some grieved with great sorrow. The faces of the faithful were illumined with the light of joy, and those of the falsehearted were covered in the dust of despondency and gloom. 'Abdu'l-Bahá states that on that day the foundations of Covenant-breaking were laid ..." <br />(Adib Taherzadeh, The Covenant of Baha'u'llah, p. 150)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />According to a letter I have seen written by Nellie French, a devoted American believer, the identical thing occurred when the contents of Abdu'l-Baha's Will and Testament were made known. When she received a letter with the good news, she rejoiced to learn that Shoghi Effendi had been appointed the Center of the Cause. She went to the place of business of Mirza Ahmad Sohrab. She conveyed the wonderful news, expecting Sohrab to rejoice as she had. Instead he became very angry and said "This cannot be!" and repeated over and over that he, not Shoghi Effendi, should have been appointed. Thus was born a Covenant-breaker.<br /><br /> The same divine verses reassure the hearts of the faithful and cause the enemy to rebel.<br /> </span></span></span>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-1538379590376087070.post-65863722415332679312016-07-11T00:22:00.002-04:002020-09-09T11:24:05.486-04:00The Broad Scope of the Authority of the Universal House Justice<span style="font-size: large;"><span style="font-family: times;"><span><br />The purpose of this posting is to demonstrate the broad scope of the authority of the Universal House of Justice set forth in the Baha'i Writings - to see that its authority and infallible divine guidance are not limited to the enactment of legislation.<br /><br />It is often thought that the sole authorized function of the Universal House of Justice is legislation, and in fact there are passages from the Baha'i Writings describing it as <i>"the Legislature"</i> (<a href="http://www.bahai.org/r/139368998" target="_blank">Selections from the Writings of Abdu'l-Baha, p. 215</a>) and as the<i> "highest legislative body" </i>in the Baha'i Faith. (Shoghi Effendi, <a href="http://www.bahai.org/r/244921253" target="_blank">Citadel of Faith, p. 95</a>) </span><br />
</span></span><div>
<span style="font-size: large;"><span style="font-family: times;"><br /></span></span></div><span style="font-size: large;"><span style="font-family: times;">
</span></span><div>
<span style="font-size: large;"><span style="font-family: times;"><span>The House of Justice has itself has written that the authority conferred by Baha'u'llah and the Master on the House of Justice is broad in nature: </span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"An understanding of the principles by which we explore the Revelation of Bahá'u'lláh depends, too, on an appreciation of the broad nature of the authority conferred on the Universal House of Justice."</i> (<a href="http://covenantstudy.org/issues-related-to-the-study-of-the-bahai-faith/14-march-1996/" target="_blank">Letter of March 14 1996 from the Universal House of Justice</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />This broad scope is seen in the following excerpts from the Baha'i Writings:<br /><br />ALL AFFAIRS ARE COMMITTED TO IT</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"...all affairs are committed to the care of just kings and presidents and of the Trustees of the House of Justice."</i> Lawh-i-Dunya, <a href="http://www.bahai.org/r/978227700" target="_blank">Tablets of Baha'u'llah, p. 93</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />ALL THINGS MUST BE REFERRED TO IT</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"Unto this body all things must be referred."</i> <br />(<a href="http://www.bahai.org/r/071420525" target="_blank">The Will and Testament of Abdu'l-Baha, p. 14</a>) </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
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THE HOUSE OF JUSTICE NOT ONLY ENACTS LEGISLATION WHERE THE TEXT IS SILENT; IT ALSO APPLIES THE LAWS WHEN THE TEXT IS NOT SILENT<br />
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It is particularly important to see that the Universal House of Justice is not only empowered to enact supplementary legislation. Perhaps no less importantly, the House of Justice is specifically authorized to "apply" Baha'u'llah's revealed laws.<br />
<br />
<i><span>"...Bahá'u'lláh has Himself ... conferred the necessary authority on the body designed to supplement and apply His legislative ordinances."</span></i><br />
<span>(Shoghi Effendi, <a href="http://www.bahai.org/library/authoritative-texts/shoghi-effendi/world-order-bahaullah/#f=f9-351" target="_blank">The World Order of Baha'u'llah, p. 144</a>)</span><br />
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<i><span>"Moreover these general statements we have in the teachings have to be explained and applied by the House of Justice before we can really appreciate their signifiance."</span></i><br />
<span>Extract from a letter written on behalf of Shoghi Effendi dated October 21, 1932; Compilation on Agriculture, The Compilation of Compilations, Vol. III, p. 16, #18)</span><br />
<span><br />ALL IMPORTANT AND FUNDAMENTAL QUESTIONS MUST BE REFERRED TO IT</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"...the Universal House of Justice, to which, according to the Master's explicit instructions, all important and fundamental questions must be referred." </i>(Shoghi Effendi, <a href="http://www.bahai.org/r/969736024" target="_blank">Baha'i Administration, p. 47</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />IT WILL RESOLVE ALL THE DIFFICULT PROBLEMS</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"By this body all the difficult problems are to be resolved..."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(<a href="http://www.bahai.org/r/071420525" target="_blank">The Will and Testament of Abdu'l-Baha, p. 14</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />IT WILL DECIDE UPON ALL PROBLEMS WHICH HAVE CAUSED DIFFERENCE<br /></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"...all problems which have caused difference..."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(<a href="http://www.bahai.org/r/407994625" target="_blank">The Will and Testament of Abdu'l-Baha, p. 20</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><i>"Praise be to God, all such doors are closed in the Cause of Bahá'u'lláh for a special authoritative Centre hath been appointed -- a Centre that solveth all difficulties and wardeth off all differences. The Universal House of Justice, likewise, wardeth off all differences and whatever it prescribeth must be accepted and he who transgresseth is rejected." </i>(<a href="http://www.bahai.org/r/139368998" target="_blank">Selections from the Writings of Abdu'l-Baha, p. 215</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><i>"In case of differences, 'Abdu'l-Bahá must be consulted. They must revolve around his good pleasure. After 'Abdu'l-Bahá, whenever the Universal House of Justice is organized it will ward off differences."</i> (From the <a href="http://bahai-library.com/compilation_covenant" target="_blank">Compilation on the Covenant</a>, Compilation of Compilations, Vol. I, p. 117, #224)</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />IT IS CHARGED WITH THE AFFAIRS OF THE PEOPLE</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"The eighth Ishraq. This passage, now written by the Pen of Glory, is accounted as part of the Most Holy Book: The men of God's House of Justice have been charged with the affairs of the people. They, in truth, are the Trustees of God among His servants and the daysprings of authority in His countries." </i></span><span>(Tablet of Ishraqat; <a href="http://www.bahai.org/r/781273611" target="_blank">Tablets of Baha'u'llah, p. 128</a>)</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />THE UNIVERSAL HOUSE OF JUSTICE WILL GUIDE US TO A CLEARER AND FULLER UNDERSTANDING OF THE WILL AND TESTAMENT OF ABDU'L-BAHA</span><br />
</span></span><blockquote>
<span style="font-size: large;"><span style="font-family: times;"><span><i>"We are called upon by our beloved Master in His Will and Testament not only to adopt it unreservedly, but to unveil its merit to all the world. To attempt to estimate its full value, and grasp its exact significance after so short a time since its inception would be premature and presumptuous on our part. We must trust to time, and the guidance of God’s Universal House of Justice, to obtain a clearer and fuller understanding of its provisions and implications."</i> (Shoghi Effendi, <a href="http://www.bahai.org/r/472988037" target="_blank">Baha'i Administration, p. 62</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />ITS DECISIONS WILL BE THE REAL TRUTH AND GUIDED BY GOD<i><br /></i></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"Whatever will be its decision, by majority vote, shall be the real truth ..."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(Abdu'l-Baha, quoted in a <a href="http://www.bahai.org/the-universal-house-of-justice/articles-resources/from-writings-abdul-baha" target="_blank">letter of the Universal House of Justice dated 9 March 1965</a>, Messages from the Universal House of Justice 1963-1986, page 52, paragraph 23.11) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />WHATEVER IT DECIDES IS OF GOD</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"Whatsoever they decide is of God."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(<a href="http://www.bahai.org/r/181898597" target="_blank">The Will and Testament of Abdu'l-Baha, p. 11</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />THE LAWS ENACTED BY THE UNIVERSAL HOUSE OF JUSTICE ARE INSPIRED AND SPIRITUAL</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"Say, O people: Verily the Supreme House of Justice is under the wings of your Lord, the Compassionate, the All-Merciful, that is, under His protection, His care, and His shelter; for He has commanded the firm believers to obey that blessed, sanctified and all-subduing body, whose sovereignty is divinely ordained and of the Kingdom of Heaven and whose laws are inspired and spiritual."</i> <br />(From a <a href="http://www.bahai.org/r/966549561" target="_blank">Tablet by Abdu'l-Baha</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />ITS DECISIONS ARE THE TRUTH AND THE PURPOSE OF GOD HIMSELF</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"That which this body, whether unanimously or by a majority doth carry, that is verily the Truth and the Purpose of God Himself." </i> <br />(<a href="http://www.bahai.org/r/985165857" target="_blank">The Will and Testament of Abdu'l-Baha, p. 19</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />GOD INSPIRES THE DELIBERATIONS OF THE UNIVERSAL HOUSE OF JUSTICE</span><br />
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</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"God will verily inspire them with whatsoever He willeth..." </i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(Kalimat-i-Firdawsiyyih, <a href="http://www.bahai.org/r/723031566" target="_blank">Tablets of Baha'u'llah, p. 68</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />THE DECISIONS OF THE HOUSE OF JUSTICE HAVE THE SAME EFFECT AS THE TEXT ITSELF<i><br /></i></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"Whatsoever they decide has the same effect as the Text itself."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(<a href="http://www.bahai.org/r/407994625" target="_blank">The Will and Testament of Abdu'l-Baha, p. 20</a>) </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />THE UNIVERSAL HOUSE OF JUSTICE HAS A JUDICIAL FUNCTION</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>[The members of the Universal House of Justice] <i>"...must weigh dispassionately in their minds the merits of any case presented for their consideration..."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>(Shoghi Effendi, <a href="http://www.bahai.org/r/384742643" target="_blank">The World Order of Baha'u'llah, p. 153</a>)</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />ITS DECISIONS ARE GUARDED FROM ERROR<i><br /></i></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"Should that House of Justice decide, either unanimously or by a majority, upon a matter that is not explicitly recorded in the Book, that decision and command will be guarded from error."</i></span><span>(Abdu'l-Baha, <a href="http://www.bahai.org/r/033451012" target="_blank">Some Answered Questions Chapter 45, paragraph 4</a>) </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />ITS AUTHORITY IS UNCHALLENGEABLE<i><br /></i></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"As you recognize, the authority of the Universal House of Justice is unchallengeable." </i></span><span>(<a href="http://www.bahai.org/r/518975275" target="_blank">3 June 1997 letter from the Universal House of Justice</a>)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br />It is particularly important to see that the Universal House of Justice is not only empowered to enact supplementary legislation. Perhaps no less importantly, the House of Justice is specifically authorized to "apply" the laws revealed by Baha'u'llah:</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"...Bahá'u'lláh has Himself ... conferred the necessary authority on the body designed to supplement and apply His legislative ordinances."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(Shoghi Effendi, <a href="http://www.bahai.org/r/642632703" target="_blank">The World Order of Baha'u'llah, p. 144</a>)</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span>Just as the sphere of authority of Shoghi Effendi was not limited to interpretation of the Word -- only a portion of his life's work was interpretation--in like manner, the Baha'i Writings provide a sphere of authority of the Universal House of Justice broader than legislation. These Writings have been distilled into <a href="http://www.bahai.org/documents/the-universal-house-of-justice/constitution-universal-house-justice" target="_blank">its Constitution</a>. <br /><br />So while we realize that the Universal House of Justice is the divine legislature, we will have a more accurate understanding of this Body if we appreciate the broad scope of its authority.</span></span></span>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-1538379590376087070.post-34226651408025851702012-11-13T05:31:00.003-05:002020-10-07T10:18:37.749-04:00May Maxwell, Defender of the Covenant<span style="font-size: large;"><span style="font-family: times;"><br />
<span>Yesterday, the day of the celebration of the Birth of Baha’u’llah, I devoted mostly to reading from <a href="https://www.amazon.com/Maxwells-Montreal-Middle-1923-1937-1937-1952-ebook/dp/B01DBSNP5E" target="_blank">Volume II</a> of "The Maxwells of Montreal" -- and most of that reading centered around the spiritual relationship of four glorious souls -- the three Maxwells, and Shoghi Effendi. In 1937 Shoghi Effendi had married Mary Maxwell, and drew into an intimate spiritual connection with her and with both of her parents, Sutherland and May Maxwell.</span><br />
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<span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGx1ft6AmvbU2qBe5JT8JgpPAEJiqW1GZ89KjdJN2J1XoupGV2QZzSatmWz2Z2AwX7UJUb3uhBOY8PGiDjAnDVes54qI-XCAt2-2o4Xq6wqBhQNrkMHa1huW6uaidvt777Dm_b6twRUJE/s1600/May+Maxwell+Sutherland+Maxwell+Green+Acre.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="256" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGx1ft6AmvbU2qBe5JT8JgpPAEJiqW1GZ89KjdJN2J1XoupGV2QZzSatmWz2Z2AwX7UJUb3uhBOY8PGiDjAnDVes54qI-XCAt2-2o4Xq6wqBhQNrkMHa1huW6uaidvt777Dm_b6twRUJE/s320/May+Maxwell+Sutherland+Maxwell+Green+Acre.jpg" width="320" /></a></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><span>Sutherland and May Maxwell with Frank Ashton, on the steps of the house of Sarah Farmer, at Green Acre Baha'i School in Maine, 1919. Photograph courtesy Baha'i National Archives, Wilmette, Illinois</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span>I would like to give a small glimpse into that wonderful, powerfully-written book, and particularly into the exalted spirit of May Maxwell.</span><br />
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<span>It is not well known that May Maxwell played an important role in protection of the Baha’i Faith, dedicating herself to educating the believers, particularly the young believers, in the great forces flowing through the Covenant. In His Will and Testament, (page 11) Abdu’l-Baha had written that after Him the believers should <i>“turn unto Shoghi Effendi -- the youthful branch branched from the two hallowed and sacred Lote-Trees”.</i> He also wrote, with great emphasis and clarity, </span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>“The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abha Beauty [Baha’u’llah], under the shelter and unerring guidance of the Exalted One [the Bab] (may my life be offered up for them both). Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God; whoso disputeth with him hath disputed with God; whoso denieth him hath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, separateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him! The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God…” </i>(Ibid.)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>One of the Baha’is, Mirza Ahmad Sohrab, was intensely jealous of Shoghi Effendi, and sought to turn the believers to himself. Sohrab had enjoyed great blessings from the hand of Abdu’l-Baha. He had accompanied Him throughout America as one of His translators. A few years later, he was chosen as the secretary to whom Abdu’l-Baha revealed the Tablets of the Divine Plan. It was Sohrab who brought the original Tablets to America, and introduced the Baha’is to them. (More about this is written <a href="http://tablets-divine-plan.blogspot.com/2009/06/ninety-three-years-ago-on-april-1-1916.html" target="_blank">in a blog about the Tablets</a>) </span><br />
<span><br /></span>
<span>After the Master’s passing, Sohrab worked against Shoghi Effendi, criticizing his decisions and his leadership, and refusing to accept the authority of the National Spiritual Assembly over him. As Mrs. Nakhjavani writes, </span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>“May Maxwell was keenly aware of it. She was acutely conscious of any kind of criticism against the Guardian and well aware of how some old and well-established Baha’is might be seduced into limiting his rank and sphere of influence and even thinking themselves his equal, on the basis of his modesty. When she sensed the odor of intellectual arrogance, among the young Baha’is in particular, she was vigilant in her response.” (p. 121)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>The Master had directed the believers to turn to both the Guardian and the Universal House of Justice. For reasons discussed <a href="http://bahai-covenant.blogspot.com/2009/03/is-universal-house-of-justice.html" target="_blank">in a post about the authority of the Universal House of Justice</a>, Shoghi Effendi decided that it was premature to call for the election of the Universal House of Justice, and he functioned, throughout his 36-year ministry, alone as Head of the Faith; just as now, after Shoghi Effendi’s passing, the Universal House of Justice functions as Head of the Faith, without a living Guardian. Critics of the authority of the Universal House of Justice have been heard to say that if there were but a Guardian, he would exercise a “check and balance” on the Universal House of Justice. The same criticism was heard during Shoghi Effendi’s day. Mrs. Maxwell wrote (p. 121) to her daughter Mary in 1931, when Mary was 21, that one of the believers</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>“. . . made the statement that Shoghi Effendi’s power was limited and that the Hands of the Cause and the International House of Justice had some jurisdiction or restraining power over the Guardian’s actions and decisions . . . These influences are very insidious . . . As we pass deeper and deeper into the depths of human tragedy, we Baha’is inevitably turn more fully, more intelligently, more intensely to the Guardian – through which channel alone flows the mighty, all-protecting, all-sustaining power of Baha’u’llah.”</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>Ahmad Sohrab had duped a wealthy woman, Julie Stuyvestant Chanler, who supported him financially. Shoghi Effendi write to Mrs. Maxwell (page 123), </span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>“Regarding Ahmad, I feel that if the friends individually & collectively are not watchful, a gradual departure from the spirit & form of the Faith on his part, aided by the resources placed at his disposal by Mrs. Chanler, may soon bring about a state of grave confusion among the believers, & create a split in their ranks. We should be both firm and conciliatory. I look to you as a powerful instrument for the preservation of the unity & of the integrity of our beloved Faith, & will continue to pray for your high endeavour from the depths of my heart.”</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>Shoghi Effendi sent Mrs. Maxwell to meet with Mrs. Chanler, to try to extricate her from Sohrab’s influence. However, when it came to dealing directly with Sohrab, Shoghi Effendi wrote to Mrs. Maxwell (page 126), </span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>“I look to you as a shining light, a pillar of faith and a tower of strength overshadowing all who falter and feel disheartened. I strongly feel that the best way to meet the situation is to ignore Ahmad entirely, neither to openly denounce him nor to financially assist him. Try however to win unreservedly to our beloved Cause that pure and tender hearted Mrs. Chanler, for whom I feel a great love and sympathy. Much love to Mary and her father. Shoghi.”</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>Although Mrs. Maxwell played an important role in deepening and strengthening the believers in the Covenant, her efforts to rescue Mrs. Chanler from Sohrab’s influence were ultimately unsuccessful.</span><br />
<span><br /></span>
<span>When May Maxwell went on her last travel teaching journey to Buenos Aires, it was really the ends of the earth. She was 70 years old and in terrible health, weakened by various maladies. After her passing from a heart attack in Buenos Aires, notes were found in her handwriting, notes to herself written days before her passing:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>Remember at all times the Guardian's words to you. 'Mrs. Maxwell ... First, you are the "daughter of Abdu'l-Baha". He told you so. Second: The Guardian married your daughter -- You are his Mother-in-Law - you are now a member of the Holy Family -- the Family of God on earth. You must strive day and night to be of His Family in Heaven! By living that way now - there is very little time!'</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>During the last months of her life, May had longed to render some great and worthy service to the Faith. She wanted to show the depth of her appreciation to Shoghi Effendi for the honor he had bestowed on her. At this time the Guardian had given the American Baha'i community the goal of opening Latin America to the Faith, and May conceived the idea of teaching in Argentina. Shoghi Effendi approved, provided that both her doctor and her husband approved. When they did, she set off with her niece. Shoghi Effendi cabled: </span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>PROUD NOBLE RESOLVE PRAYERS ACCOMPANY YOU BOTH SAFEGUARD HEALTH SHOGHI. </i> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>On the same day, Shoghi Effendi thoughtfully cabled Sutherland Maxwell, living alone at the family home in Montreal: </span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>PROFOUNDLY APPRECIATE NOBLE SACRIFICE DEAREST LOVE SHOGHI</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>Shoghi Effendi's last letter to May arrived after her passing. In it he wrote:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"Dearest & precious co-worker:</i></span><span><i>I feel truly & deeply that you are such a co-worker, now that you have so spontaneously arisen, despite the difficulties in your way, to promote the Cause & lend a fresh impetus to its progress in such a distant field. You are adding yet another laurel to the crown you have deservedly won in its service. Mary is overjoyed & proud of the decision you have taken & of the work you are accomplishing...."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>May's journey was a great sacrifice both for May's husband and daughter. Ruhiyyih Khanum wrote to her father, when her mother was making preparations to leave:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>"I cabled her the Guardian approves if you and the doctor consented. I know Daddy that this advice was very rough on you! . . . But this is the way I feel about it. There is no use our doing things half way. I know very well how much you suffer, in spite of the realization of how blessed beyond our least deserving we have been, but you do miss me awfully as I do you. On the other hand we all only live on this earth once and we might as well while we are about it do the very best job we can. I feel I never want to be selfish about you and Mother attaining to your own highest good and so I am willing to have Mother go so infernally far away from me because it would be such a good service for her to render the Cause. . . Now is the time for such things." (p. 356)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>The relationship between Khanum and her mother was particularly close and spiritually intense. Some years before, while traveling in California, May wrote to Mary:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>"Mary my own beloved --</span><span><span class="Apple-tab-span" style="white-space: pre;"> </span>I have just had the deepest most sacred and intimate prayer for you, who are a part of my being, who are the finer essence of me, yet my own little girl! ... You must know --you must feel, my precious, that this love of mine for you is His love, the mystery and fire of the Beloved shining thro the veil of your Mother! ... I have been with you day and night, my own. I have prayed your prayers with you, wept your tears! and I have felt and known much more than this which cannot be written or spoken but which you know --you, the mystery of whose life and destiny lies enshrined in your purest soul -- in that heart of fire and dew. I had to write this ... </span><span><span class="Apple-tab-span" style="white-space: pre;"> </span>Let nothing weigh on your tender heart my darling --you are a pure channel for the living creative forces of Baha'u'llah -- so you must be very happy, even when you suffer! Mary -- I long with all my heart & soul to clasp you in my arms, to rest your dear lovely head on my heart & bring you the deep comfort & peace you have always brought me!"</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span> Before she left the United States, May wrote to her daughter, in the tense days leading up to World War II:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>"Oh! God -- how I long for a breath of news from you, my own dear Mary! Yet strangely I feel your beloved spirit & presence as never before -- by day & night you are unspeakably near - & Daddy feels it too - & you must find us in the same incomparable bond -- my darling -- because God is so Merciful! . . . </span><span><span class="Apple-tab-span" style="white-space: pre;"> </span>In closing I hold you -- as I do every night & morning - close to my yearning heart. Give my adoring love to our beloved & my heart & soul & kisses to you my very own. Mother." </span><span>(</span><i>Maxwells</i><span>, Vol. II, p. 350)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>Then May wrote to Shoghi Effendi of her planned teaching trip to South America, and in the lofty spirit she expressed, we see how richly she deserved the crown of martyrdom:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>"...You have brought a burning hope and reassurance of the possibility of ultimate attainment for which I can find no words of humble gratitude and thankfulness. I have pressed your sacred message to my lips and to my heart, fervently praying that you will burn away all impurity of self and make me clean and sanctified -- a white flame -- a bright light to guide the wayfarers, a deep spiritual leaven to the souls, to gather the jewels for which you are so patiently - so longingly - waiting! You have already endued me with a new potency and penetrative utterance through my divine relationship to you! And I yearn and pray for an ever-widening field of effort, service & sacrifice!..." (<i>Maxwells</i>, Vol. II, p. 343)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span> When May reached South America, she first spent a few days in Rio de Janeiro, where she gave the Baha’i message to some seekers brought to her hotel by the Mother Teacher of Latin America, Leonora Holsapple Armstrong.</span><br />
<span><br /></span>
<span>May wrote to one of her friends, minimizing the troubles she was experiencing:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>"If we have a few ohs! and ouches! what of it! Someday - perchance, all our (my) sins forgiven - we shall live in a climate as heavenly as this one - joyous and blest forever in the adored Presence."</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<br />
<span>May died of a heart attack in her hotel in Buenos Aires. A few days later, Ruhiyyih Khanum wrote to her dear father with remarkable spiritual acuity:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span>"My dearest Daddy:</span><span><span class="Apple-tab-span" style="white-space: pre;"> </span>No words between us can ever convey either the sense of loss we feel or the sympathy we long to express each to the other. It is as if our very heart had been plucked from our breast-because in a way that one human being rarely is to another, Mother was our all-in-all.<span class="Apple-tab-span" style="white-space: pre;"> </span></span><span><span class="Apple-tab-span" style="white-space: pre;"> </span>From your own sense of inconsolable loss you can fathom my feeling. To know I shall not hold her in my arms again, nor confide all I had of joy to tell her - not even ever receive another letter from her living hand is almost unbearable. But I have been in the Holy Shrine reciting those words of the prayer for the dead: We all verily render thanks unto God, we all verily are patient in God! and I did render thanks Daddy that the one we loved the most had attained to her own greatest desire - because I remember that at that very Threshold she had supplicated God for Martyrdom. I am patient in His decree, so sad for me, but so glorious for her.</span><span><span class="Apple-tab-span" style="white-space: pre;"> </span>As Shoghi Effendi said she went like a meteor! She rose to the zenith and became extinguished at her highest point! Would we have chosen it otherwise for her? The essence of true love is sacrifice, and I know neither you nor I would have withheld from Mother such a happiness, such a luminous end, even if we had foreseen it!"</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><br /></span>
<span>Shoghi Effendi wrote of May to the American Baha'i community:</span><br />
<span><br /></span>
<br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><i>"And now as this year, so memorable in the annals of the Faith, was drawing to a close, there befell the American Baha'i community, through the dramatic and sudden death of May Maxwell, yet another loss, which viewed in retrospect will come to be regarded as a potent blessing conferred upon the campaign now being so diligently conducted by its members. Laden with the fruits garnered through well-nigh half a century of toilsome service to the Cause she so greatly loved, heedless of the warnings of age and ill health, and afire with the longing to worthily demonstrate her gratitude in her overwhelming awareness of the bounties of her Lord and Master, she set her face towards the southern outpost of the Faith in the New World, and laid down her life in such a spirit of consecration and self-sacrifice as has truly merited the crown of martyrdom."</i></span><span>("<a href="http://reference.bahai.org/en/t/se/MA/ma-51.html.utf8?query=maxwell&action=highlight#gr5">This Decisive Hour</a>" Messages From Shoghi Effendi to America 1932-1946 pp. 53-54)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
</span></span>Unknownnoreply@blogger.com6tag:blogger.com,1999:blog-1538379590376087070.post-28463370594285924492012-04-18T15:30:00.003-04:002020-09-09T11:25:00.385-04:00Shoghi Effendi's Descriptions of the Baha'i Covenant<div>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
Shoghi Effendi describes the Covenant of Bahá'u'lláh as “a Covenant unique in the spiritual annals of mankind.” (Citadel of Faith, p. 4)<br />
<br />
He also describes it as:<br />
<br />
(a) “Bahá'u'lláh’s peerless Covenant” <br />
<br />
(b) “Bahá'u'lláh's peerless and all-enfolding Covenant”<br />
<br />
(c)“Bahá'u'lláh's incomparable Covenant”<br />
<br />
(d) “so mighty a Covenant”<br />
<br />
(e) “a Covenant of world importance, pre-existent, peerless and unique in the history of all religions”<br />
<br />
(f) “a Covenant generated through the direct authority of the Promised One Himself”<br />
<br />
(g) “a Covenant on which not only His own [`Abdu'l-Bahá’s] authority but the integrity of the Faith itself depended”<br />
<br />
(h) “a Covenant designed by Him as the sole refuge against schism, disruption and anarchy”<br />
<br />
(i) “the supreme gift conferred by Him Who is the Lord of Revelation upon the present and future generations”<br />
<br />
Abdu'l-Bahá described the Covenant of Bahá'u'lláh as: <br />
<br />
(j) “a Covenant so firm and mighty that from the beginning of time until the present day no religious Dispensation hath produced its like.” <br />
<br />
Sources:<br />
<br />
(a) The Promised Day is Come, p. 14<br />
(b) The World Order of Baha'u'llah, p. 133<br />
(c) Messages to America, p. 50<br />
(d) The World Order of Baha'u'llah, p. 146<br />
(e) God Passes By, p. 248<br />
(f) God Passes By, p. xvi<br />
(g) God Passes By, p. 251<br />
(h) Messages to America, p. 50<br />
(i) Messages to America, p. 50<br />
(j) The World Order of Baha'u'llah, p. 136</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
</span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-85682723279137907922012-02-24T23:31:00.001-05:002020-09-09T11:25:13.561-04:00Characteristics of the Enemies of the Baha'i Faith<span style="font-size: large;"><span style="font-family: times;"><span><br />
THE "PUNY ADVERSARIES” OF THE BAHA'I FAITH<br />
<br />
<br />
THEIR ACTIVITIES ARE CHARACTERIZED AS:<br />
<br />
the onslaught of the ungodly (WTAB 9)<br />
<br />
the bold onslaught (GPB 360)<br />
<br />
dire contests (MBW 123)<br />
<br />
manifold, various, and at times <br />
extremely perilous (MTA 50)<br />
<br />
afflictive trials (WOB 91)<br />
<br />
turmoil that had convulsed [the Faith] (GPB 170)<br />
<br />
severe winds (BWF 433)<br />
<br />
storm of mischief (WOB 15)<br />
<br />
violent storm (WOB 91)<br />
<br />
violent its outbursts (MTA 51)<br />
<br />
explosive outbursts (MTA 51)<br />
<br />
fierce the assaults of the enemy (WOB 90)<br />
<br />
vicious assaults (MTA 70)<br />
<br />
this virus of violation (MBW 25)<br />
<br />
tortuous intrigues (GPB 164)<br />
<br />
evil influence (MBW 123)<br />
<br />
pernicious (GPB 189)<br />
<br />
treacherous schemes (MBW 123)<br />
<br />
treacherous and malignant (MBW 94)<br />
<br />
insinuations (GPB 117)<br />
<br />
insinuations and clamor (WOB 90)<br />
<br />
openly and by insinuation (GPB 248)<br />
<br />
open attacks (WOB 15)<br />
<br />
veiled attacks (WOB 90)<br />
<br />
openly and privily (SWAB 315)<br />
<br />
covertly and indirectly criticized, <br />
challenged and misrepresented (GPB 117)<br />
<br />
privily and with the utmost subtlety <br />
engaged in conspiring (WTAB 8)<br />
<br />
fiendish subtlety (BA 138)<br />
<br />
with ever-increasing subtlety and malice (MTA 49)<br />
<br />
challenging criticisms (WOB 15)<br />
<br />
infamous accusations (GPB 248)<br />
<br />
stubbornness, falsehood and slander (WTAB 18)<br />
<br />
deception and ruse (BWF 431)<br />
<br />
mischievous misrepresentations (GPB 355)<br />
<br />
specious arguments (SWAB 212)<br />
<br />
nonsensical utterances (BWF 431)<br />
<br />
ludicrous assertions (WOB 90)<br />
<br />
flagrant injustice (WTAB 4)<br />
<br />
plotted darkly (WTAB 21)<br />
<br />
with circumspection and guile (GPB 249)<br />
<br />
cleverly-directed campaign of <br />
misrepresentation and calumny (BA 191)<br />
<br />
a campaign of abuse and vilification (GPB 248)<br />
<br />
a campaign of insinuation and fraud (BA 137)<br />
<br />
a campaign of abuse, calumny and intrigue (GPB 189)<br />
<br />
nefarious activities (MBW 31, 123)<br />
<br />
<br />
<br />
THE ENERGY THAT CHARACTERIZES THEIR ACTIVITIES:<br />
<br />
concerted efforts (GPB 360)<br />
<br />
closely-knit by one common wish and purpose (GPB 247)<br />
<br />
indefatigable in their efforts (GPB 247)<br />
<br />
temerity and exceptional vigor (MTA 32)<br />
<br />
exerted their utmost endeavors (GPB 408)<br />
<br />
with the utmost vigor, exertion, <br />
rancor and enmity (WTAB 24)<br />
<br />
ceaseless instigations to rebellion (MTA 32)<br />
<br />
ceaseless vitriolic attacks (MBW 53)<br />
<br />
sixty years' ceaseless, fruitless efforts (COF 89)<br />
<br />
persistent efforts (MTA 32)<br />
<br />
persistent and malicious (WOB 15)<br />
<br />
strenuous and persistent endeavors (GPB 264)<br />
<br />
pursued relentlessly (GPB 265)<br />
<br />
fierce and relentless (MTA 52)<br />
<br />
redoubling his efforts, with <br />
unrelaxing vigilance (GPB 164)<br />
<br />
suddenly and with all their might (WTAB 24)<br />
<br />
strove diligently (GPB 327)<br />
<br />
busily engaged (WOB 8)<br />
<br />
their labors (GPB 247)<br />
<br />
sedulously striven (MTA 65)<br />
<br />
unrelenting hostility (GPB 163)<br />
<br />
increased hostility (MTA 51)<br />
<br />
assiduously schemed (MBW 53)<br />
<br />
assiduously plotted (MBW 11)<br />
<br />
<br />
<br />
<br />
THEIR METHODS:<br />
<br />
contemptible in the methods he pursues (MTA 49)<br />
<br />
flattery (SWAB 212)<br />
<br />
it is beyond imagining how they showered <br />
favors on him and what honors they paid him,<br />
what feasts they prepared, what <br />
pleasures they offered (MOTF 55)<br />
<br />
skillful his stratagem (WOB 90)<br />
<br />
through deliberate misrepresentation of facts (MBW 25)<br />
<br />
every artifice which a sordid and treacherous <br />
mind can devise (BA 138)<br />
<br />
They tried every ruse, every deceit, all <br />
their subtlest expedients (MOTF 55)<br />
<br />
through subtle means, deceive the souls, for <br />
outwardly they assert their firmness and <br />
steadfastness in the Covenant but when they <br />
come across responsive ears they secretly <br />
sow the seeds of suspicion (SWAB 212)<br />
<br />
the violators who are outwardly with the <br />
greatest care exhibiting firmness but <br />
inwardly are engaged in agitating souls (SWAB 212)<br />
<br />
instill suspicion until he becomes lukewarm (PUP 381)<br />
<br />
<br />
<br />
THEIR TRAITS<br />
<br />
characteristic insolence (MTA 32)<br />
<br />
presumptuous (GPB 167)<br />
<br />
arrogant (GPB 355)<br />
<br />
impudence and temerity (GPB 249)<br />
<br />
scorn and calumny (WTAB 18)<br />
<br />
refusing to be admonished by prominent <br />
members of the community (GPB 164)<br />
<br />
truculence, greed and obstinacy (MBW 73)<br />
<br />
emboldened (GPB 165)<br />
<br />
boldness in flouting the Will of `Abdu'l-Baha (WOB 90)<br />
<br />
audacious (GPB 114)<br />
<br />
with startling audacity (BA 138)<br />
<br />
without shame (WTAB 7)<br />
<br />
brazen (GPB 327)<br />
<br />
pride (MBW 53)<br />
<br />
pride, obstinacy and insatiable ambition (MBW 53)<br />
<br />
vaulting ambition (MTA 51)<br />
<br />
vainglorious one (WTAB 12)<br />
<br />
ambitious of leadership (MTA 49)<br />
<br />
the enticing prospects of <br />
unfettered leadership (GPB 164)<br />
<br />
passionate love of leadership (GPB 165)<br />
<br />
with many stratagems are seeking leadership (SWAB 214)<br />
<br />
envy (MTA 52)<br />
<br />
rancor, hate and envy (WTAB 9)<br />
<br />
jealous (MTA 39)<br />
<br />
spurred on by his mounting jealousy (GPB 165)<br />
<br />
pent-up jealousies (GPB 117)<br />
<br />
with unbearable cruelty (WTAB 17)<br />
<br />
with bitter hatred (BA 138)<br />
<br />
Implacable hatred (COF 133)<br />
<br />
hated with such consuming passion (GPB 249)<br />
<br />
the latent animosity they nursed in <br />
their hearts (GPB 178)<br />
<br />
blind, uncontrollable animosity (MBW 29)<br />
<br />
overt hostility (MBW 121)<br />
<br />
the blind hatred, the unfounded presumption, <br />
the incredible folly (MTA 51)<br />
<br />
extravagance, ... betrayal and folly (MTA 32)<br />
<br />
perfidious (MBW 29)<br />
<br />
powerful and perfidious (GPB 247)<br />
<br />
the stench of perfidy (SWAB 219)<br />
<br />
foul odors (BWF 431)<br />
<br />
the abject perfidy (MTA 51)<br />
<br />
perfidy, ingratitude and opposition (MTA 52)<br />
<br />
iniquity (WTAB 7)<br />
<br />
treacherous conduct (BA 137)<br />
<br />
subversive spirit (UD 218)<br />
<br />
virulence (GPB 248)<br />
<br />
lying in wait (GPB 114)<br />
<br />
lying in ambush (SWAB 213)<br />
<br />
<br />
breath like the poison of the snake <br />
that kills instantly (BWF 430)<br />
<br />
breath is infectious, like unto poison (BWF 431)<br />
<br />
the least perceptible breath of violation (BWF 431)<br />
<br />
infamous and crafty (GPB 117)<br />
<br />
diabolical (MBW 122)<br />
<br />
inveterate, artful, traditional enemies (MBW 87)<br />
<br />
unwisdom (MTA 51)<br />
<br />
Short-sighted action (MBW 29)<br />
<br />
Having a very shrewd eye to his own advantage (UD 364)<br />
<br />
wholly insincere in his motives (UD 365)<br />
<br />
blinded by perversity (MBW 53)<br />
<br />
odious (MTA 49)<br />
<br />
shameful (MBW 25)<br />
<br />
abhorrent (GPB 163)<br />
<br />
infamous (BA 138)<br />
<br />
notorious (COF 89)<br />
<br />
his repentance and his short-lived <br />
reconciliation (GPB 249)<br />
<br />
monstrous behavior (GPB 163)<br />
<br />
irremediably corrupted (GPB 165)<br />
<br />
of a nature and character whom those who have <br />
learned to know him well have never ceased <br />
to despise, even in the brightest days of <br />
his public career in the Cause (BA 137)<br />
<br />
that living embodiment of wickedness, <br />
cupidity and deceit (GPB 165)<br />
<br />
<br />
<br />
THEIR MACHINATIONS ARE VARIOUSLY DESCRIBED AS:<br />
<br />
evil machinations (BA 34)<br />
<br />
incessant machinations (BA 191)<br />
<br />
persistent machinations (MBW 123)<br />
<br />
ingenious machinations (MBW 121)<br />
<br />
infamous and insidious machinations (GPB 327)<br />
<br />
active and subtle <br />
... machinations (Messages to Canada 69)<br />
<br />
subtle and contemptible machinations (MTA 39)<br />
<br />
<br />
CHARACTERIZATIONS OF THE ENEMIES OF THE FAITH<br />
<br />
<br />
apostates, rebels, betrayers, heretics (GPB 408)<br />
<br />
those who apostatize their faith or preach <br />
heretical doctrines (MTA 50)<br />
<br />
[who] put aside the firm and conclusive verses (WTAB 5)<br />
<br />
them that have broken the Covenant, kindled <br />
discord, showed their malice (WTAB 9)<br />
<br />
them that love discord, hath shown forth <br />
malice and turned away from <br />
the Lord of the Covenant (WTAB 19)<br />
<br />
repudiators of a divinely-established <br />
Covenant (GPB 248)<br />
<br />
calumniating the Center of the Covenant (WTAB 6)<br />
<br />
renegades (GPB 178)<br />
<br />
traitors to His Cause (BWF 437)<br />
<br />
mischief-makers (GPB 114)<br />
<br />
alert and active worker of mischief (MTA 32)<br />
<br />
people of wickedness (Tablets of Abdu'l-Baha Abbas<br />
Vol. III, p. 650)<br />
<br />
manifestations of Satan (BWF 431)<br />
<br />
manifestations of the people of hell (BWF 431)<br />
<br />
vile whisperer (GPB 164)<br />
<br />
the enemies of the Covenant (WTAB 24)<br />
<br />
notorious enemy (MBW 73)<br />
<br />
an implacable and vigilant enemy (WOB 100)<br />
<br />
raise up still more formidable enemies (MTA 51)<br />
<br />
the enemies of His Cause, the breakers of <br />
His behests (BA 34)<br />
<br />
black-hearted foes from within (GPB 409)<br />
<br />
pernicious elements (WOB 15)<br />
<br />
duped (GPB 164)<br />
<br />
deluded, self-seeking adventurers (MTA 50)<br />
<br />
deluded enthusiasts (WOB 90)<br />
<br />
ferocious lions ... ravening wolves ... <br />
bloodthirsty beasts (WTAB 9)<br />
<br />
persons who appear as sheep and in reality <br />
are ferocious wolves (BWF 433)<br />
<br />
the claws and teeth of the ferocious wolves (BWF 433)<br />
<br />
the hounds of hatred and animosity (BWF 433)<br />
<br />
despicable supporters (BA 191)<br />
<br />
the ignoble band of breakers of His Covenant (MBW 121)<br />
<br />
henchmen (GPB 247)<br />
<br />
conspiring crew (MBW 11)<br />
<br />
the infamous crew of covenant-breakers (GPB 319)<br />
<br />
waverers (MOTF 133)<br />
<br />
this pollution (GPB 170)<br />
<br />
this horrible possession (GPB 170)<br />
<br />
<br />
<br />
THEIR VIOLATION IS ALSO CALLED:<br />
<br />
base betrayal (MTA 51)<br />
<br />
defection (COF 133)<br />
<br />
repeated defections (MTA 80)<br />
<br />
secession (MTA 50)<br />
<br />
resistance (MTA 51)<br />
<br />
clandestine opposition (GPB 117)<br />
<br />
agitation (BA 191)<br />
<br />
rebellion (MTA 32)<br />
<br />
<br />
<br />
<br />
THE PURPOSE OF THE INTERNAL ENEMIES<br />
<br />
schemed to undermine the position of the <br />
Center of [the] Faith (MBW 25)<br />
<br />
challenging the authority conferred upon <br />
Guardian of Faith in <br />
`Abdu'l-Baha's Testament (MBW 25)<br />
<br />
kindling dissensions (GPB 115)<br />
<br />
to sow the seeds of dissension in the hearts <br />
of the faithful (WOB 15)<br />
<br />
dispersing the gathering of <br />
the people of salvation (WTAB 7)<br />
<br />
extinguishing the lamps we ignite (PUP 381)<br />
<br />
hoping that this brilliant Light may <br />
be extinguished, and this Tree of Life <br />
may be uprooted (BWF 429)<br />
<br />
turned many a seeker after Truth aside <br />
from the Cause of God (WTAB 5)<br />
<br />
people whose aims are known to all <br />
the friends. Yet, O glorious God, <br />
they are deceived by them! (BWF 432)<br />
<br />
Designed to becloud its radiance (WOB 15)<br />
<br />
to disrupt the Faith and pervert its purpose (MTA 65)<br />
<br />
striven to arrest its march, or contrived <br />
to create a breach in the ranks of <br />
its supporters (GPB 327)<br />
<br />
flatterers who exert a great effort to shake <br />
the faith of feeble souls (SWAB 211)<br />
<br />
Satan appears in different robes and appeals <br />
to everyone according to each person's own way, <br />
until he becomes like unto him -- then he will <br />
leave him alone (BWF 431)<br />
<br />
whose aim was to nullify every effort exerted,<br />
and frustrate every design conceived, <br />
by Baha'u'llah (GPB 117)<br />
<br />
<br />
he has sought in the pages of his book <br />
to strike terror in the heart of the <br />
confident believer, to sow the seeds of doubt <br />
in the mind of the well-disposed and friendly,<br />
to poison the thoughts of the indifferent and <br />
to reinforce the power of the assaulting <br />
weapon of the adversary (BA 138)<br />
<br />
whose purpose was to sow the seeds of doubt <br />
and suspicion and to represent Him as a <br />
usurper, as the subverter of the laws <br />
instituted by the Bab, and the wrecker <br />
of His Cause (GPB 117)<br />
<br />
to blacken its name and subvert the <br />
foundations of its institutions (MBW 53)<br />
<br />
not only to disrupt that Order but to <br />
undermine the very Faith which <br />
had conceived it (GPB 327)<br />
<br />
to pervert the purpose and nullify the <br />
essential provisions of the immortal <br />
Document from which that Order <br />
derives its authority (GPB 327)<br />
<br />
to disrupt the administrative machinery of <br />
an Order, foreshadowed by the Bab, <br />
enunciated by Baha'u'llah, and established <br />
by 'Abdu'l-Baha (MTA 49)<br />
<br />
designed to undermine the foundation, <br />
and obscure the purpose, of the <br />
Administrative Order of the <br />
Faith of Baha'u'llah (MTA 49)<br />
<br />
efforts to undermine <br />
the divinely-appointed Order (COF 89)<br />
<br />
in the hope of creating a cleavage in the <br />
ranks of the bereaved yet resolute <br />
disciples of 'Abdu'l-Baha and of <br />
ultimately undermining the <br />
foundations of the institutions His <br />
followers were laboring to erect (GPB 355)<br />
<br />
aiming at the eventual overthrow of the <br />
institutions expressly provided <br />
by Baha'u'llah (BA 137)<br />
<br />
to sap the loyalty of the followers of <br />
that Faith, to split their ranks or <br />
assault their institutions (GPB 408)<br />
<br />
to wrest the Cause from His grasp (GPB 265)<br />
<br />
they instill doubts among the friends that <br />
they may cause differences, and that these <br />
differences may result in their drawing <br />
a party to themselves (SWAB 214)<br />
<br />
to arouse active opposition from the <br />
Baha'is and create a source of <br />
discussion in the press (UD 364)<br />
<br />
secretly arouse doubts, so that <br />
the Covenant of Baha'u'llah may be <br />
completely annihilated in America (BWF 429)<br />
<br />
<br />
POSITIONS THEY PREVIOUSLY HELD IN THE FAITH:<br />
<br />
one of the earliest pioneers and founders of <br />
the Faith in Germany, whom that same woman <br />
had so tragically misled (GPB 327)<br />
<br />
hitherto regarded as a respected <br />
teacher of the Cause, and not unknown <br />
by a few of its followers (BA 137)<br />
<br />
Not a few among its leading figures, <br />
its earliest disciples, its foremost <br />
champions, the companions and fellow-exiles <br />
of its Founders, trusted amanuenses and <br />
secretaries of its Author and of the <br />
Center of His Covenant, even some of <br />
those who were numbered among the <br />
kindred of the Manifestation Himself, <br />
not excluding the nominee of the Bab <br />
and the son of Baha'u'llah, named by <br />
Him in the Book of His Covenant, had <br />
allowed themselves to pass out from <br />
under its shadow (GPB 408)<br />
<br />
some of its most powerful and renowned <br />
votaries ... its once trusted and <br />
ablest propagators, champions, and <br />
administrators, from the ranks of its <br />
most revered and highly-placed trustees (MTA 51)<br />
<br />
various recognized yet highly ambitious <br />
leaders, teachers, as well as <br />
administrators (COF 133)<br />
<br />
those familiars-turned-strangers (MOTF 56)<br />
<br />
<br />
<br />
THE DISSEMINATION OF THEIR PUBLICATIONS<br />
<br />
verbally as well as in writing (GPB 248)<br />
<br />
denunciatory publications (GPB 260)<br />
<br />
a document teeming with calumny and slander (WTAB 7)<br />
<br />
recorded in voluminous writings (MBW 53)<br />
<br />
The volumes which a shameless apostate <br />
composed and disseminated (GPB 327)<br />
<br />
incessantly circulated (GPB 117)<br />
<br />
<br />
the maintenance ... of a subversive <br />
correspondence with individuals whose <br />
loyalty they hoped they could sap (GPB 355)<br />
<br />
linked by a vast system of correspondence <br />
with every center and individual they <br />
could reach (GPB 247)<br />
<br />
they scattered far and wide their <br />
scrolls of doubt (WTAB 17)<br />
<br />
Wherefore he sent out far and wide his <br />
leaflets of doubt (SWAB 216)<br />
<br />
their scrolls of doubt and <br />
mischief-kindling leaflets (WTAB 24)<br />
<br />
through leaflets written with their <br />
own hands, they sowed the seeds of doubt, <br />
printing these leaflets and scattering <br />
them broadcast throughout the world (WTAB 24)<br />
<br />
<br />
THEY ACCUSED THE HEAD OF THE FAITH OF OVER-REACHING HIS AUTHORITY<br />
<br />
they represented `Abdu'l-Baha as an ambitious,<br />
a self-willed, an unprincipled and pitiless <br />
usurper, Who had deliberately disregarded <br />
the testamentary instructions of His Father; <br />
Who had, in language intentionally veiled <br />
and ambiguous, assumed a rank co-equal <br />
with the manifestation Himself; Who in <br />
His communications with the West was <br />
beginning to claim to be the return of <br />
Jesus Christ, the Son of God, who had <br />
come "in the glory of the Father"; Who, <br />
in His letters to the Indian believers, <br />
was proclaiming Himself as the promised <br />
Shah Bahram, and arrogating to Himself <br />
the right to interpret the writing of <br />
His Father, to inaugurate a new <br />
Dispensation, and to share with Him <br />
the Most Great Infallibility, the <br />
exclusive prerogative of the holders of <br />
the prophetic office (GPB 248)<br />
<br />
that He had actually corrupted the <br />
Holy Text, interpolated passages written <br />
by Himself, and perverted the purpose <br />
and meaning of some of the weightiest Tablets <br />
revealed by the pen of His Father (GPB 248)<br />
<br />
that He had perverted the purpose of a <br />
Testament which they alleged to be <br />
primarily concerned with the private <br />
interest of Baha'u'llah's family by <br />
acclaiming it as a Covenant of world <br />
importance, pre-existent, peerless <br />
and unique in the history of all <br />
religions (GPB 248)<br />
<br />
<br />
<br />
THE ENEMIES REGARD THEMSELVES AS MORE LOYAL THAN THE HEAD OF THE FAITH:<br />
<br />
this same Mirza Muhammad-`Ali... <br />
regarding himself as the exponent <br />
of fidelity [and]... the upholder <br />
of the Holy Writ (GPB 248)<br />
<br />
a professed adherent of <br />
the teaching of Baha'u'llah (BA 137)<br />
<br />
they exercise every sort of oppression, <br />
endeavor to destroy the foundation of <br />
the Covenant, -- and claim to <br />
be Baha'is (BWF 433)<br />
<br />
<br />
Later the people of the Bayan, like <br />
Mirza Yahya and many others, arose <br />
against the Blessed Beauty, invented <br />
every sort of calumny, aroused doubt <br />
in the minds of the people, and from <br />
the Books of His Holiness the Bab -- <br />
that were full of references to <br />
"Him Whom God shall manifest" -- <br />
tried to prove Baha'u'llah false. <br />
Every day they wrote and spread a <br />
pamphlet opposing Baha'u'llah, caused <br />
trouble and perplexity among the people; <br />
they inflicted the greatest injury <br />
and cruelty, yet counted themselves <br />
firm in the Covenant of His Holiness, <br />
the Bab (BWF 430)<br />
<br />
any person in whom they perceive the <br />
emanation of hatred for the Glorious <br />
Beauty of Abha, though he may quote <br />
all the Heavenly Utterances and <br />
cling to all the Books (BWF 430)<br />
<br />
any man in whom you perceive enmity for <br />
this Servant, though he may appear in <br />
the garb of piety of the former and <br />
later people, or may arise to the <br />
worship of the two worlds (BWF 431)<br />
<br />
<br />
<br />
THEY ACCUSE THE HEAD OF THE FAITH OF AUTHORITARIANISM<br />
<br />
They, furthermore, affirmed that <br />
He had, for His private ends, ... <br />
brandished the weapon <br />
of excommunication (GPB 248)<br />
<br />
Praise be to God, you know with <br />
perfect clearness that His Holiness <br />
Christ, was extremely kind and loving, <br />
yet there were people like Judas Iscariot <br />
who -- by their own deeds -- separated <br />
themselves from Christ. Therefore, <br />
what fault of Christ's could that be? <br />
Now the Nakazene say that `Abdu'l-Baha <br />
is despotic, drives some people out <br />
and excommunicates like the Pope. <br />
This is not so at all! Any person <br />
who has left (the Cause), did so <br />
because of his own actions, intrigues <br />
and evil plots. If this objection <br />
be raised against `Abdu'l-Baha, <br />
they must also object to the <br />
Blessed Beauty who, with distinct <br />
and conclusive command, forbids <br />
the friends from companionship <br />
and familiarity with the violators <br />
of the people of Bayan (BWF 432)<br />
<br />
The brothers of the Blessed Beauty <br />
detached themselves from Him, and <br />
the Blessed Beauty never met them. <br />
He said: "This is an eternal <br />
separation between you and Me." <br />
All this was not because the Blessed <br />
Beauty was despotic; but because <br />
these persons, through their own <br />
actions and words deprived themselves <br />
from the bounties and bestowals of <br />
the Blessed Beauty. His Holiness <br />
Christ did not exercise despotism <br />
in the case of Judas Iscariot and <br />
His own brothers, -- but they <br />
separated themselves (BWF 438)<br />
<br />
that He had declined all the <br />
repeated invitations made to Him <br />
to discuss the issues that <br />
had arisen and to compose <br />
the differences which prevailed (GPB 248)<br />
<br />
Now he [the Center of Sedition] would cry <br />
out that God's edifice had been subverted<br />
and His divine commands annulled, and that<br />
accordingly, the Covenant and Testament was<br />
abolished. Again he would set himself to <br />
sighing and groaning that he was being held <br />
a prisoner and was kept hungry and <br />
thirsty day and night. Another day <br />
he would raise an uproar, saying that <br />
the oneness of God had been denied, <br />
since another Manifestation had <br />
been proclaimed, prior to the <br />
expiration of a thousand years (SWAB 217)<br />
<br />
They strike at the root of the <br />
Tree of the Covenant -- and <br />
count themselves persecuted (BWF 433)<br />
<br />
notwithstanding this great oppression,<br />
they call themselves oppressed (BWF 433)<br />
<br />
The Guardian feels that one of the <br />
best antidotes to those--Sohrab or others--who seek to undermine the faith of the believers, especially by harping on the subject of excommunication, is to place in their hands a German edition of "God Passes By". For in that book he (the Guardian) has clearly pointed out that the Cause of God has always been attacked from within, and that, beginning in the days of the Bab, the "Sea of Truth" has over and over cast out its spiritually dead. It must do this, even as the body seeks to rid itself of poisons so as to preserve the health of the entire organism.<br />
Your assembly should do all it can to protect and educate the believers so that they will understand that it is not personal ill-will, or lack of love, which leads to the excommunication of a person, but rather the fact that he has become like a cancer which must be removed before the <br />
entire body is destroyed. <br />
(Light of Divine Guidance I, 136)<br />
<br />
<br />
THEY ACCUSED THE HEAD OF THE FAITH OF FINANCIAL MISMANAGEMENT<br />
<br />
He [Baha’u’llah] was soon after informed that this same brother [Mirza Yahya] had despatched one of his wives to the government house to complain that her husband had been cheated of his rights, and that her children were on the verge of starvation -- an accusation that spread far and wide and, reaching Constantinople, became, to Bahá'u'lláh's profound distress, the subject of excited discussion and injurious comment in circles that had previously been greatly impressed by the high standard which His noble and dignified behavior had set in that city.<br />
(God Passes By, p. 167)<br />
<br />
that He [`Abdu’l-Baha] had deprived His brothers and <br />
sisters of their lawful allowance, and <br />
expended it on officials for His <br />
personal advancement (GPB 248)<br />
<br />
[A resident of `Akka said] “Today I was with Muhammad-'Ali Effendi. He complained a great deal about his brother, 'Abbas Effendi, and told me stories about Him which astonished me. He wept and lamented and then swore me to silence on the Holy Qur'án. These poor people have fallen into the abyss of misery and misfortune. ‘Things have gotten so bad that -- there is no point concealing it from you -- we are in need of daily bread but we cannot provide it. This morning the children were crying and asking for bread, but there was none to be found in the house. Bread, bread! This is what we have come to. And we cannot trust this matter to anyone,’ he told me.”<br />
(Youness Afroukheth, Memories of Nine Years in Akka, p. 191)<br />
<br />
<br />
THEY DECLARED THAT AS A RESULT OF CORRUPT LEADERSHIP THE CAUSE WAS DEAD<br />
<br />
that the standard of rebellion had, <br />
as a result of such conduct, been <br />
raised by the Oriental believers, <br />
that the community of the faithful <br />
had been rent asunder, was rapidly <br />
declining and was doomed to <br />
extinction (GPB 248)<br />
<br />
had the temerity to denounce, in writing, <br />
'Abdu'l-Baha, His "false teachings, <br />
His misrepresentations of Bahaism, His <br />
dissimulation," and to stigmatize His <br />
visit to America as "a deathblow" to <br />
the "Cause of God" (GPB 319)<br />
<br />
<br />
<br />
CHARACTERIZATION OF CERTAIN APOSTATES<br />
<br />
the most shameless, vicious, <br />
relentless apostate in <br />
the annals of the Faith (MBW 53)<br />
<br />
enemies within, who have either rebelled <br />
against its God-given authority or <br />
wholly renounced their faith (GPB 354)<br />
<br />
As regards the matter of those who have withdrawn from the Faith....: as you know, no one has the right to excommunicate anybody except the Guardian of the Faith, himself. Those people who have withdrawn from the Faith, though critical of it and disgruntled, are not necessarily Covenant breakers. If they were associating with Ahmad Sohrab and upholding his claims actively, then they would come into an entirely different category. If this is the case, you should inform the Guardian, but otherwise the friends should be advised to just leave these people alone, for their influence can be nothing but negative and destructive, and the less they breathe the breath, so to speak, of those who have turned their back on the light of this<br />
Faith, the better. (Messages to Canada 66)<br />
<br />
<br />
<br />
THE INTERNAL ENEMIES ARE COMPLETELY <br />
FRUSTRATED AT THE END<br />
<br />
find themselves, sooner or later, <br />
enmeshed in the machinations of <br />
their authors, are buried in shame, <br />
and sink eventually into <br />
complete oblivion (MTA 50)<br />
<br />
ludicrous in his present isolation <br />
and helplessness, wounded and <br />
exasperated by the downfall which <br />
his own folly has precipitated, he, <br />
the latest protagonist of a spurious <br />
cause, cannot but in the end <br />
be subjected, as remorselessly as <br />
his infamous predecessors, to <br />
the fate which they invariably <br />
have suffered (MTA 50)<br />
<br />
day by day he is speeding towards <br />
destruction. Ere long will ye behold <br />
him and his associates, outwardly <br />
and inwardly, condemned to <br />
utter ruin (WTAB 6)<br />
<br />
The Center of Sedition was thus <br />
confounded in his craftiness, <br />
afflicted by the wrath of God, <br />
sunk into a degradation and <br />
infamy that shall be lasting <br />
until the Day of Doom. Base and <br />
wretched is the plight of the <br />
people of evil deeds, they that <br />
are in grievous loss! (WTAB 24)<br />
<br />
Ye shall see all this as scattered <br />
dust, and all these thick, dark <br />
clouds which were gathered in those <br />
far regions, will disappear ... the <br />
darkness will vanish, the firm <br />
believers will be in great joy, <br />
and the nakazeen shall be in evident <br />
loss (Tablets `Abdu'l-Baha Abbas II, 440)<br />
<br />
intermittent and abortive attempts (WOB 90)<br />
<br />
merely one more of those ugly and <br />
abortive attempts (MTA 49)<br />
<br />
futility and hollowness (BA 138)<br />
<br />
futile attempts (WOB 3, 15)<br />
<br />
labored in vain (BA 139)<br />
<br />
<br />
failed utterly in its purpose (GPB 319, 327)<br />
<br />
produced no effect whatsoever (GPB 327)<br />
<br />
came to naught and brought further <br />
discredit upon them (GPB 327)<br />
<br />
the pitiful futility of their <br />
nefarious activities and the <br />
sad fate overtaking defectors <br />
and betrayers (MTA 75)<br />
<br />
These enemies were, one by one, <br />
some gradually, others with <br />
dramatic swiftness, confounded, <br />
dispersed, swept away <br />
and forgotten (GPB 408)<br />
<br />
condemned to witness, in a growing <br />
measure ... the frustration of his <br />
evil designs, the evaporation of <br />
all his hopes, the exposition of <br />
his true motives and the complete <br />
extinction of his erstwhile honor <br />
and glory (GPB 319)<br />
<br />
he found his hopes shattered and ... <br />
perceived the odour of utter <br />
failure (Tablets of Baha'u'llah 112)<br />
<br />
the East has already witnessed <br />
not a few of its sons, of wider <br />
experience, of a higher standing, <br />
of a greater influence, apostatize <br />
their faith, find themselves to <br />
their utter consternation lose <br />
whatsoever talent they possessed, <br />
recede swiftly into the shadows <br />
of oblivion and be heard of <br />
no more (BA 139)<br />
<br />
Thriving for a time through <br />
the devices which their scheming <br />
minds had conceived and supported <br />
by the ephemeral advantages which fame, <br />
ability or fortune can confer, <br />
these notorious exponents of corruption <br />
and heresy have succeeded in protruding <br />
for a time their ugly features only to <br />
sink, as rapidly as they had risen, <br />
into the mire of <br />
an ignominious end (WOB 90)<br />
<br />
to throw off the mask which <br />
for so many years hid his hideous self (BA 137)<br />
<br />
thereby revealing the depths of <br />
his own degradation and folly (BA 138)<br />
<br />
alarmed by their own declining fortunes (MBW 87)<br />
<br />
Forsaken and bankrupt, and in desperate rage (BA 138)<br />
<br />
impotent rage against the <br />
resistless march of the Cause of God (WOB 16)<br />
<br />
impotent to stem the tide of the <br />
beloved Faith or to <br />
extinguish its flame (BA 139)<br />
<br />
cast out of the community of <br />
the Most Great Name, confounded, <br />
abhorred and broken (GPB 170)<br />
<br />
shunned by the entire body of <br />
the believers, abandoned by his <br />
life-long and most intimate friends, <br />
deserted by his wife, separated from <br />
his only child, refused admittance <br />
into even his own home, denied of <br />
the profit he hoped to derive from <br />
the sale and circulation of his book, <br />
he found to his utter amazement and <br />
remorse his best hopes <br />
irretrievably shattered (BA 138)<br />
<br />
incurring the malediction of <br />
the Concourse on high (MBW 121)<br />
<br />
cursed by heaven and earth (BWF 436)<br />
<br />
these insignificant violators (SWAB 212)<br />
<br />
the puny adversaries of the Faith (MTA 39)</span></span></span>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-1538379590376087070.post-17892413631972775422011-12-20T21:35:00.005-05:002020-09-09T11:25:42.236-04:00Abdu'l-Baha and the Covenant-breaker in California<div class="section"><div id="content-area"><div class="node node-type-encounter node-unpublished node-by-viewer build-mode-full clearfix centenary-node" id="node-1122" jquery1324433667421="19"><div class="content"><div class="node-body"><span style="font-size: large;"><span style="font-family: times;"><span>Let us try to imagine the scene. The Master, following upon His brilliant victories on the East Coast and in the heart of America, had come to its Western shores to proclaim His Father's Faith. Pastors were eager for Him to address their congregations from their pulpits. He had delivered His first address in the Bay Area to a congregation at the Unitarian Church in San Francisco, followed by His address to the Congregational Church in Oakland; then He humorously and kindly challenged the views of a gathering of agnostics, atheists and social extremists at the Open Forum in San Francisco; followed by His triumphant address to the entire faculty and student body at Stanford University. He then addressed yet another Unitarian congregation in Palo Alto; the Japanese Independent Church in Oakland; and the people of Berkeley in its high school auditorium at the invitation of its mayor, Stitt Wilson. He had then demonstrated the truth of the successive ministries of Jesus Christ and of the Prophet Muhammad to the large and distinguished Jewish congregation in the Temple Emanu-El, an address described by His biographer H.M. Balyuzi, as "the towering climax to His matchless and strenuous work on the American continent." ("Abdu'l-Baha - The Centre of the Covenant," pp. 298-299) The press was aglow with His praise in scores of articles. Abdu'l-Baha was demonstrating His lofty station and His unparalleled magnetic power.</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>And then, at this pinnacle, the unthinkable happened: </span><span>Mirza Shua'u'llah, o</span><span>ne of the Covenant-breakers, the son of the Arch-Breaker of the Covenant Mirza Muhammad-Ali, who had transferred his residence from the Holy Land to Southern California in pursuit of financial gain and to promote the baseless claims of his father -- publicly and viciously arose against the Master.</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>On the very day of Abdu'l-Baha's magnificent address to the Jewish congregation, Shu'a'u'llah, who had come from the other side of the earth, had convinced the editor of a now long-defunct newspaper, the San Francisco Call, that Abdu'l-Baha was not what He appeared to be. Shu'a sought to defame the Master, dredging up the entire litany of his father's claims against Abdu'l-Baha, summarized in <a href="http://reference.bahai.org/en/t/se/GPB/gpb-16.html.utf8?query=to%20friend&action=highlight#pg248" target="_blank">God Passes By</a> by Shoghi Effendi:</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
</span><br /></span></span>
<blockquote class="tr_bq"><span style="font-size: large;"><span style="font-family: times;"><span>To friend and stranger, believer and unbeliever alike, to officials both high and low, openly and by insinuation, verbally as well as in writing, they represented 'Abdu'l-Bahá as an ambitious, a self-willed, an unprincipled and pitiless usurper, Who had deliberately disregarded the testamentary instructions of His Father; Who had, in language intentionally veiled and ambiguous, assumed a rank co-equal with the Manifestation Himself; Who in His communications with the West was beginning to claim to be the return of Jesus Christ, the Son of God, who had come "in the glory of the Father"; Who, in His letters to the Indian believers, was proclaiming Himself as the promised Shah Bahram, and arrogating to Himself the right to interpret the writing of His Father, to inaugurate a new Dispensation, and to share with Him the Most Great Infallibility, the exclusive prerogative of the holders of the prophetic office. They, furthermore, affirmed that He had, for His private ends, fomented discord, fostered enmity and brandished the weapon of excommunication; that He had perverted the purpose of a Testament which they alleged to be primarily concerned with the private interests of Baha'u'llah's family by acclaiming it as a Covenant of world importance, pre-existent, peerless and unique in the history of all religions; that He had deprived His brothers and sisters of their lawful allowance, and expended it on officials for His personal advancement; that He had declined all the repeated invitations made to Him to discuss the issues that had arisen and to compose the differences which prevailed; that He had actually corrupted the Holy Text, interpolated passages written by Himself, and perverted the purpose and meaning of some of the weightiest Tablets revealed by the pen of His Father; and finally, that the standard of rebellion had, as a result of such conduct, been raised by the Oriental believers, that the community of the faithful had been rent asunder, was rapidly declining and was doomed to extinction.</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>Taken on the whole, the assertions amounted to Mirza Muhammad-Ali's claim that the Master should share leadership of the Faith with him--and Mirza Shu'a'u'llah convinced the editor of the Call to come with him to the Master's residence and challenge Him. </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>The Master was not at his residence on California Street in San Francisco when Shu'a and the Call editor arrived. The </span><span>whole jumbled list of charges appeared on the front page of the next day's issue of the Call.</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>Of all times! Of all places! What was the Master's response? It is highly illuminating. The Master did not weep; He did not complain that the Covenant-breakers had robbed the Cause of God of its moment of glory. He did not respond, point-by-point to these attacks: He ignored them, and this is highly instructive for us Baha'is today.</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>The editor returned to the Master's residence the next day without Mirza Shu'a'u'llah, and repeated the claims, asking Abdu'l-Baha to respond to them. According to the follow-up article on the front page of the Call, the Master refused to even consider the claims, saying that they were entirely unworthy of attention. He compared Shu'a's questions to those of the town drunk, saying to the editor, “If a man came to you from a saloon on the corner and asked a question of you, would you deign to answer?”</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>Mirza Muhammad-Ali, the <a href="http://reference.bahai.org/en/t/se/GPB/gpb-22.html.utf8?query=arch-breaker%20of%20baha%5C%27u%5C%27llah%5C%27s&action=highlight#pg318" target="_blank">Archbreaker of the Covenant</a> of Baha'u'llah, had sent his son to live in America to join in league with Ibrahim Khayru'llah, and to try to win supporters from the ranks of the Baha'is. He lived in various parts of the United States for some years, until the Master's passing, when he was summoned back to the Holy Land. What was the fruit of this lengthy mission?<span> He had been unable to attract a single follower. Shoghi Effendi writes:</span></span><br /></span></span>
<blockquote class="tr_bq"><div><span style="font-size: large;"><span style="font-family: times;"><span> </span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><u>Sh</u><span>u'a'u'llah who . . . had been despatched to the United States by his father to join forces with Ibrahim </span><u>Kh</u><span>ayru’llah, returned crestfallen</span><span> and empty-handed from his inglorious mission. </span></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span>Mirza Shu'a'u'llah again tried to stir up problems in the press a few days later when the Master traveled to Los Angeles; again, the wisdom of the Master caused this tempest to remain in the teapot. </span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>Abdu'l-Baha later praised the conduct of the California Baha'is in entirely avoiding Shu'a'u'llah:</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span> </span><br /></span></span>
<blockquote class="tr_bq"><span style="font-size: large;"><span style="font-family: times;"><span>The friends in Los Angeles and San Francisco are very firm in the Covenant. If they sense the least violation on the part of anyone, they shun him entirely; for they know that such a person is engaged in extinguishing the lamps of faith ignited by the light of the Covenant, thereby producing weakness and indifference in the divine Cause. . . The friends in San Francisco are exceedingly firm. They do not receive violators in their homes. Recently a violator went to that city. The Baha'i friends turned him away, saying, "You are not with us; why do you try to come among us?" Today the most important principle of faith is firmness in the Covenant, because firmness in the Covenant wards off differences. Therefore, you must be firm as mountains.</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>(Abdu'l-Baha, The Promulgation of Universal Peace, p. 381)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span>The Master promised the American Baha'is that unfounded attacks would be printed in the newspapers in the future. A few weeks later, in Washington D.C. <a href="http://reference.bahai.org/en/t/ab/PUP/pup-126.html.utf8?query=warn%20and%20strengthen&action=highlight#gr3" target="_blank">He stated</a>:</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span> </span><br /></span></span>
<blockquote class="tr_bq"><span style="font-size: large;"><span style="font-family: times;"><span>"...my purpose is to warn and strengthen you against accusations, criticisms, revilings and derision in newspaper articles or other publications. Be not disturbed by them. They are the very confirmation of the Cause, the very source of upbuilding to the Movement. May God confirm the day when a score of ministers of the churches may arise and with bared heads cry at the top of their voices that the Baha'is are misguided. I would like to see that day, for that is the time when the Cause of God will spread. Baha'u'llah has pronounced such as these the couriers of the Cause. They will proclaim from pulpits that the Baha'is are fools, that they are a wicked and unrighteous people, but be ye steadfast and unwavering in the Cause of God. They will spread the message of Baha'u'llah."</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span>We must trust the divine institutions to handle things when such events occur, and not take matters into our own hands. Often, they will determine that silence is the best response, in keeping with this guidance from Shoghi Effendi and the Universal House of Justice:</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><br /></span></span>
<blockquote class="tr_bq"><span style="font-size: large;"><span style="font-family: times;"><span>In regard to the activities of Ahmad Sohrab, Shoghi Effendi has already stated that such attacks, however perfidious, do not justify the friends replying or taking any direct action against them. The attitude of the N.S.A. should be to ignore them entirely. For any undue emphasis on attacks made upon the Cause by Ahmad and his supporters would make them feel that they constitute a real challenge to the Cause and a menace to its institutions. Should these attacks continue and acquire a serious importance the Guardian will surely advise the N.S.A. to take definite and decisive action. (From a letter on behalf of Shoghi Effendi, U.S. Baha'i News, May 1933, No. 83, pp. 1-2)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><br /></span></span>
<blockquote class="tr_bq"><span style="font-size: large;"><span style="font-family: times;"><span> In reply to your letter of September 20, 1975 the Universal House of Justice instructs us to say that the friends should be advised to ignore these books and any similar ones which might be written by enemies of the Faith. There should certainly be no attempt made to destroy or remove such books from libraries. On the other hand there is no need at all for the friends to acquire them and, indeed, the best plan is to ignore them entirely." (Referring to Books by Hermann Zimmer and William Miller. Letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of Panama, October 2, 1975; Lights of Guidance, p. 190, #627)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span>There are occasions when the challenges of Covenant-breakers are addressed by the Head of the Faith; for example, Shoghi Effendi's first two <a href="http://reference.bahai.org/en/t/se/WOB/" target="_blank">World Order letters</a>; the document "<a href="http://covenantstudy.org/" target="_blank">Mason Remey and those who followed him</a>" prepared at the direction of the Universal House of Justice; and the letter from the Hands of the Cause of God dated October 15, 1960 (Ministry of the Custodians, pp. 231 ff.). Whether responded to or ignored, it is a matter for the divine institutions to handle.</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
</span></span></span></div><form accept-charset="UTF-8" action="http://centenary.bahai.us/encounter/encountering-covenant-breaker-west" class="fivestar-widget" id="fivestar-form-node-1122" method="post"><div><div class="fivestar-form-vote-1122 clear-block"><span style="font-size: large;"><span style="font-family: times;"><input id="edit-destination" name="destination" type="hidden" value="node/1122" /> <input class="form-submit fivestar-submit" id="edit-fivestar-submit" name="op" style="display: none;" type="submit" value="Rate" /> <input id="form-11ab937ccb6df9fea9e4be2ff2ff0d9b" name="form_build_id" type="hidden" value="form-11ab937ccb6df9fea9e4be2ff2ff0d9b" /> <input id="edit-fivestar-form-node-1122-form-token" name="form_token" type="hidden" value="43236956095fdf14dfde1473e149cb64" /> <input id="edit-fivestar-form-node-1122" name="form_id" type="hidden" value="fivestar_form_node_1122" /></span></span> </div></div></form></div></div></div></div>Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1538379590376087070.post-49914814640489967232011-11-25T22:15:00.008-05:002020-09-09T11:26:04.709-04:00Eulogies Delivered at the Funeral of Abdu'l-Baha by Jews, Christians and Muslims<div><span style="font-family: times;"><br /></span>
<span style="font-family: times;"><span style="font-size: large;"><span>Abdu'l-Baha ascended in the early morning hours of November 28, 1921, and His funeral was on Tuesday the 29th.<br />
</span></span><span style="font-size: large;"> </span></span></div><div><span style="font-family: times;"><i><span style="font-size: large;"><span>"As they slowly wended their way up Mount Carmel, the Vineyard of God, the casket appeared in the distance to be borne aloft by invisible hands, so high above the heads of the people was it carried. After two hours walking, they reached the garden of the Tomb of the Báb. Tenderly was the sacred coffin placed upon a plain table covered with a fair white linen cloth. As the vast concourse pressed round the Tabernacle of his body, waiting to be laid in its resting place, within the vault, next to that of the Báb, representatives of the various denominations, Moslems, Christians and Jews, all hearts being ablaze with fervent love of 'Abdu'l-Bahá, some on the impulse of the moment, others prepared, raised their voices in eulogy and regret, paying their last homage of farewell to their loved one. So united were they in their acclamation of him, as the wise educator and reconciler of the human race in this perplexed and sorrowful age, that there seemed to be nothing left for the Bahá'ís to say."</span></span></i><span style="font-size: large;"> (From <a href="http://bahai-library.com/books/passing.html" target="_blank"><i>"The Passing of Abdu'l-Baha"</i></a> by Shoghi Effendi and Lady Blomfield)</span></span></div><div><span style="font-family: times;"><span style="font-size: large;"> </span></span></div><span style="font-family: times;"><span style="font-size: large;"><span> <br />
Shoghi Effendi's full description of the passing of Abdu'l-Baha is found <a href="http://reference.bahai.org/en/t/se/GPB/gpb-22.html" target="_blank">here</a></span></span><i><span style="font-size: large;"><span>.<br />
<br />
</span></span></i><br />
</span><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHuHgO9OhPA2w4rYShI8uK0Fip3sRD18a7vuThPqRAt9VeePLAINtQIcP-5yLWGmt39uyV60b04tAOUIs5DDR1Iq350CZJKF7soSuGbVTysDfR-HyJH_GBlHVtSeyH9Rdi5fsmfmgrN5I/s1600/Casket+of+Abdu%2527l-Baha+Mount+Carmel.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="186" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHuHgO9OhPA2w4rYShI8uK0Fip3sRD18a7vuThPqRAt9VeePLAINtQIcP-5yLWGmt39uyV60b04tAOUIs5DDR1Iq350CZJKF7soSuGbVTysDfR-HyJH_GBlHVtSeyH9Rdi5fsmfmgrN5I/s320/Casket+of+Abdu%2527l-Baha+Mount+Carmel.jpg" width="320" /></a></span></div><div style="text-align: center;"><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: small;"><span>The casket of Abdu'l-Baha surrounded by mourners, in the gardens above the Shrine of the Bab. The funeral procession had, perhaps, paused to wait for the arrival of more of the crowd of people still climbing Mount Carmel. Following this, Abdu'l-Baha's casket was brought to the entrance to the nearby Shrine, where the funeral orations were given. </span></span><span style="font-size: small;"><span>The <a href="http://media.bahai.org/subjects/locations/holy_places_hai/shrine_bab_gard/6937/details" target="_blank">circle of trees</a> above the Shrine of the Bab is seen at the top right. </span></span></span></div><span style="font-family: times;"></span></div><span style="font-family: times;"><span style="font-size: large;"><span><br />
These are those eulogies, all but one of which was delivered in Arabic. They were published in the Arabic-language newspapers in the Holy Land, and the following translations were later published in "Star of the West". Please click on these small images for larger copies; then right-click and download the images; they should be readable on your computer.</span></span><br />
<br />
</span><div class="separator" style="clear: both; text-align: center;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7hb4zJBZBA74aA733vW-mKphacwXhNEler_fOzbWCWLjl_ar_G6tvAcXlzBAAmyFUqrRcFUwRuzndJAhA7JVKxycfoTzSCw9AyfmrsrJWDceVpBREvUDsgBIt0kHQczJCXPu9lOwvhXk/s1600/Eulogies+at+Funeral+of+Abdu%2527l-Baha_Page_01.jpg" style="margin-left: 1em; margin-right: 1em;"><img a="" abdu="" ablaze="" above="" acclamation="" after="" age="" all="" aloft="" and="" appeared="" as="" b.="" b="" bah="" be="" being="" body="" border="0" borne="" by="" carmel="" carried.="" casket="" christians="" cloth.="" coffin="" concourse="" covered="" denominations="" distance="" educator="" eulogy="" fair="" farewell="" fervent-love="" for="" garden="" god="" hands="" heads="" hearts="" height="320" high="" him="" his="" homage="" hours="" human="" impulse="" in="" invisible="" it="" its="" jews="" l-bah="" laid="" last="" left="" linen="" loved="" moment="" moslems="" mount="" next="" nothing="" of="" on="" one.="" others="" paying="" people="" perplexed="" place="" placed="" plain="" prepared="" pressed="" race="" raised="" reached="" reconciler="" regret="" representatives="" resting="" round="" s="" sacred="" say.="" seemed="" slowly="" so="" some="" sorrowful="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7hb4zJBZBA74aA733vW-mKphacwXhNEler_fOzbWCWLjl_ar_G6tvAcXlzBAAmyFUqrRcFUwRuzndJAhA7JVKxycfoTzSCw9AyfmrsrJWDceVpBREvUDsgBIt0kHQczJCXPu9lOwvhXk/s320/Eulogies+at+Funeral+of+Abdu%2527l-Baha_Page_01.jpg" tabernacle="" table="" tenderly="" that="" the="" their="" there="" they="" this="" to="" tomb="" two="" united="" up="" upon="" various="" vast="" vault="" vineyard="" voices="" waiting="" walking="" was="" way="" wended="" were="" white="" width="211" wise="" with="" within="" /></a></span></div><span style="font-family: times;"><br />
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</span></span></span></div><div><span style="font-size: large;"><span style="font-family: times;"><span>Mr. ‘Alí Na<u>kh</u>jávání, a retired member of the Universal House of Justice, has written a number of highly illuminating articles and books on the Covenant and other important topics:<br />
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1. "Towards World Order" found at <a href="https://lafedebahaiinitalia.wordpress.com/2008/08/13/towards-world-order-ali-nakhjavani/">La Fede Bahai in Italia</a> <br />
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2. "Some thoughts on the Ministry of the Universal House of Justice" found at <a href="http://irfancolloquia.org/u/nakhjavani_ministry">‘Irfán Colloquia</a>, <a href="http://bahai-library.com/nakhjavani_thoughts_ministry_uhj">Bahai-library.com</a>, and <a href="http://bahaistudies.net/bahaiworks/nakhjavani.pdf">Bahaistudies.net</a>.<br />
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3. "The Power of the Covenant" used to be available at Bahaibooks.com and Bahaibookstore.com, but is not longer available there, please comment below if you find it somewhere.<br />
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4. "Shoghi Effendi: The Range and Power of his Pen" found at <a href="https://lafedebahaiinitalia.wordpress.com/2008/08/13/shoghi-effendi-range-power-pen-ali-nakhjavani/">La Fede Bahai in Italia</a> and <a href="http://bahai-library.com/nakhjavani_range_power_pen">Bahai-library.com</a>, and can be downloaded for free as an e-book at <a href="https://www.bahaibookstore.com/Shoghi-Effendi-The-Range-and-Power-of-His-Pen-Free-Mobi-P9540.aspx">bahaibookstore.com</a>.<br />
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5. "Shoghi Effendi: Author of Teaching Plans" at <a href="https://lafedebahaiinitalia.wordpress.com/2008/08/13/shoghi-effendi-author-of-teaching--plans-by-ali-nakhjavani/">La Fede Bahai in Italia</a> and at <a href="https://www.bahaibookstore.com/Shoghi-Effendi-Author-of-Teaching-Plans-Free-ePub-P9541.aspx">bahaibookstore.com</a>. <br />
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6. Question time at the Italian Summer School" used to be available at bahaiviews.net and bahaibookstore.com, but is no longer found there, please comment below if you find it somewhere.<br />
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7. A number of videos of Mr. </span><span>Na<u>kh</u>jávání</span><span> are on the net including <a href="https://www.youtube.com/watch?v=gZG0Zprpgp0">youtube</a>.<br />
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</span></span></span></div>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-1538379590376087070.post-51647895583442818172010-12-24T05:33:00.017-05:002020-10-07T10:43:35.633-04:00The Covenant, Bahá'u'lláh's "Supreme Gift", Protects The Bahá'í Faith From Schism<div><div class="separator" style="clear: both; text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvBNIpBB5J5gWn_kdxfQ6eWxHkHitvZLfSgANHNquIIsEkf8rTrUlE_05eRRAQC8gLZ54fysHN7QCVgJKiX-tphdUR_O-dWOlKAE_EL3BcuK5PLdpufI0KiaO7leBvKPJtWPNA6VAPjzo/s1600/Abdu%2527l-Baha+Profile+-+Copyright+National+Spiritual+Assembly+USA.jpg" style="margin-left: 1em; margin-right: 1em;"> </a></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <b><br />
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<div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span><b> Summary</b></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <br />
Each of the great divine Revelators has come to the earth to unify the hearts of humankind. Each has come to unify a greater segment of society; and each has promised that a Promised One would come to earth to permanently establish the unity of all humanity. Bahá'ís believe that Day has come--that Bahá'u'lláh is that Promised One, and that He has endowed the Bahá'í community with the tools to establish the unity of all of humanity. <br />
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In order to establish the unity of all humanity, the Bahá'í community must protect its own internal unity. Just as Jesus <a href="http://www.biblegateway.com/passage/?search=Matthew%205:13&version=KJV">said</a> <i>"Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted?"</i> In like manner, how can the Bahá'í community unify humanity, if it is itself divided? Bahá'ís are enjoined repeatedly to associate with all peoples; but are emphatically warned to not associate with those few who seek division for selfish reasons, who violate Bahá'u'lláh's Covenant that is the primary instrument to maintain the unity of the Bahá'ís themselves.<br />
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In the past, every divine Revelation has faced the forces of opposition from without, and division from within, and these have sundered these faith communities. Bahá'u'lláh promises that these forces will not divide His Faith, but will only cause its light of concord and integrity to burn more brightly. He established a <a href="http://reference.bahai.org/en/t/b/TB/tb-16.html">written Covenant</a>, appointing His eldest son `Abdu'l-Bahá as His Successor, and directing all of the Bahá’ís to turn to Him. He also provided for the institutions of the Guardianship and the Universal House of Justice to protect its unity, and this was confirmed in <a href="http://reference.bahai.org/en/t/se/LDG1/ldg1-100.html.utf8?query=covenant%20of%20the%20master&action=highlight#gr4">`Abdu'l-Bahá's Covenant</a>--His Will and Testament. The explicit assurance of these twin Covenants is that the Bahá’í Faith will never break into sects, that it is divinely protected from schism. This Covenant is unique in the spiritual history of humanity and is one of the most wonderful features of the Bahá’í Faith. <br />
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</span><br /></span></span>
<div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvBNIpBB5J5gWn_kdxfQ6eWxHkHitvZLfSgANHNquIIsEkf8rTrUlE_05eRRAQC8gLZ54fysHN7QCVgJKiX-tphdUR_O-dWOlKAE_EL3BcuK5PLdpufI0KiaO7leBvKPJtWPNA6VAPjzo/s1600/Abdu%2527l-Baha+Profile+-+Copyright+National+Spiritual+Assembly+USA.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvBNIpBB5J5gWn_kdxfQ6eWxHkHitvZLfSgANHNquIIsEkf8rTrUlE_05eRRAQC8gLZ54fysHN7QCVgJKiX-tphdUR_O-dWOlKAE_EL3BcuK5PLdpufI0KiaO7leBvKPJtWPNA6VAPjzo/s320/Abdu%2527l-Baha+Profile+-+Copyright+National+Spiritual+Assembly+USA.jpg" width="247" /></a></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> </span><br /></span></span>
<div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> <span><b>‘Abdu’l-Bahá, Center of the Covenant of Bahá'u'lláh and Author of one of the <a href="http://reference.bahai.org/en/t/se/CF/cf-6.html.utf8?query=twin%20covenants&action=highlight#pg76">"twin Covenants"</a> of the Bahá'í Faith </b></span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><span><b> Copyright © 2010 Bahá'í National Archives, Wilmette, Used With Permission</b></span> </span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <br />
The Twin Covenants of Bahá’u’lláh and ‘Abdu’l-Bahá, operating through the institutions of the Guardianship and the Universal House of Justice, safeguard the Bahá’í Faith from disunity and schism. By "schism," Shoghi Effendi, the Authorized Interpreter and Head of the Bahá’í Faith after ‘Abdu’l-Bahá, meant a permanent and broad breach in the community, such as has sundered Christianity and Islam from their beginnings down to the present day. There have been many attempts to foment division within the Bahá’í community, but all have failed. Some people claim that the Bahá’í Faith does have “sects,” and post lists of so-called splinter groups, stating that their existence disproves the protecting power of the Bahá’í Covenant. <br />
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Yet, Shoghi Effendi predicted such groups would arise, notably in a letter he wrote in 1941 to the American Bahá’ís, following the attempt of one such individual to subvert the authority conferred upon the Bahá’í institutions, and to turn the Bahá’ís to himself.<br />
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Shoghi Effendi said that it would be delusion to believe that the Bahá’í Faith would suffer no such attempts by ambitious individuals to create divisions. Rather, he said, the Bahá’í Faith will continue to experience attempts to undermine its unity, but that all such efforts to split the community and to establish sects will ultimately fail. He explained that these efforts to divide the Bahá’í community are brought about by individuals seeking influence and leadership. These attempts to weaken the community precipitate crises that instead generate a greater revelation of the divine power resident in the Faith. <br />
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These crises prove themselves to be a process of purification from unworthy elements within the Bahá’í community, and demonstrate the resilient and mysterious power of the Twin Covenants. Most of these so-called "groups" have disappeared altogether, or are hardly more than the individual who started them or a family remnant. Rather than proving that the Bahá’í Covenant does not protect the Faith from schism, these groups are actually proof that the Covenant effectively protects the Faith from schism. Nothing can prevent individuals from making such claims and starting such groups, but they do not grow, they do not divide the Bahá’í community, and they do not last. They start up, but they never take root, and never amount to a schism. In this 1941 letter, Shoghi Effendi wrote that we should recognize opposition as a source of energy to advance the Cause of Bahá’u’lláh and galvanize the believers. Far from weakening the </span><span>Bahá’í</span><span> Faith such efforts instead provide a fresh release of divine power within it.<br />
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This subject is crucial, because it impacts on the oneness of humanity itself. While </span><span>Bahá’ís are urged towards</span><span> openness to the ideas of others, and <a href="http://reference.bahai.org/en/t/b/GWB/gwb-154.html.utf8?query=refute&action=highlight#gr1">each according to his ability</a> is to engage even with those who are ardent opponents of the Bahá’í Faith; the command to leave Covenant-breakers to themselves, isolating this virus rather than exposing others to it by association, has succeeded in maintaining the unbroken unity of the Bahá’í community since its inception.<br />
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<div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> <b>~ ~ ~ ~</b></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <br />
As Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/PDC/pdc-32.html.utf8?query=organic%20evolution&action=highlight#gr3">wrote</a>, </span><span>God has sent every divine Revelation to promote the principle of unity, in an ever-widening embrace:<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"Just as the organic evolution of mankind has been slow and gradual, and involved successively the unification of the family, the tribe, the city-state, and the nation, so has the light vouchsafed by the Revelation of God, at various stages in the evolution of religion, and reflected in the successive Dispensations of the past, been slow and progressive. Indeed the measure of Divine Revelation, in every age, has been adapted to, and commensurate with, the degree of social progress achieved in that age by a constantly evolving humanity."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> And, as Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/WOB/wob-43.html.utf8?query=successive%20founders&action=highlight#gr3">wrote</a>, these Revelations are all part of one process of progressive divine revelation:</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"The successive Founders of all past Religions ... from time immemorial, have shed, with ever-increasing intensity, the splendor of one common Revelation at the various stages which have marked the advance of mankind towards maturity..."</i> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span>This principle is embodied in the ornamentation on the pillars of the Bahá'í House of Worship:<br />
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<div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> <b>Detail of the exterior of the Bahá'í House of Worship in Wilmette, Illinois, U.S.A</b></span><span><br />
</span><span><b><span> Copyright © 2006 <a href="http://media.bahai.org/">Bahá'í International Community</a></span> <span>Used with Permission</span></b></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><br />
Please note, in ascending order, the hooked cross, the symbol of the divine revelations in South Asia; the 6-pointed star of the Jewish revelation; the cross of the Christian Revelation; the crescent and star of the Islamic revelation; and the nine-pointed rosette, a stylized 9-pointed star, symbol of the Bahá'í revelation<br />
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The Bahá'í Teachings expressly <a href="http://reference.bahai.org/en/t/se/WOB/wob-43.html.utf8?query=inherent%20superiority&action=highlight#gr4">state</a> that there is no <i>"inherent superiority"</i> in any of the divine Revelations. Each of them is a reflection of <i>"the progressive capacity, the ever-increasing spiritual receptiveness, which mankind, in its progress towards maturity, has invariably manifested." </i> That maturity is seen, in this day, in the Bahá'í teaching of the oneness of humanity. Bahá'ís believe that the Bahá'í community is the primary instrument of this stage of unity. Bahá'ís go to great lengths to ensure that this instrument is never itself divided. Among these steps, is the protection of the community from those who would mislead it. The authority to lead the Bahá'í community is embodied in its Scriptures--in documents that establish a Covenant between the Founders of the Faith and the Bahá'ís--a Covenant promising that the proper Successors are divinely-guided, and taking from the Bahá'ís a promise to turn to them. <br />
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Today, that Successor is the Universal House of Justice. Those who become Bahá'ís, and become parties to this Covenant, and who later falsely claim to be the rightful leaders of the Bahá'í Faith and seek to divert it to their own ends, are termed "Covenant-breakers," and to reduce their influence, Bahá'ís are forbidden to contact them. <br />
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In general, the Bahá'í Teachings are replete with admonitions to unity--unity with all people. As Bahá’u’lláh <a href="http://reference.bahai.org/en/t/b/TB/tb-5.html.utf8?query=They%20that%20are%20endued%20with%20sincerity&action=highlight#gr11">wrote</a>: <br />
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<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"They that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> Shunning people of a different race, or religion, or economic group is contrary to the spirit of the Bahá'í Teachings. One might ask, then, would it not be better to associate with Covenant-breakers, and try to change their ways? However, this is not the approach set forth in the Bahá'í Writings. Bahá'ís are strictly <a href="http://reference.bahai.org/en/t/ab/WT/wt-2.html.utf8?query=greatest%20and%20most%20fundamental&action=highlight#gr10">enjoined from</a> any contact whatever, with those individuals who have been declared Covenant-breakers, and their few followers. Fortunately, this is a rare occurrence: In the nearly 150 years of the history of the Bahá'í Faith, only a few hundred people have been in this category. On this theme, Bahá’u’lláh <a href="http://reference.bahai.org/en/t/b/TB/tb-12.html.utf8?query=such%20exhortations%20to%20union&action=highlight#gr14">wrote</a>, </span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span><i>"Such exhortations to union and concord as are inscribed in the Books of the Prophets by the Pen of the Most High bear reference unto specific matters; not a union that would lead to disunity or a concord which would create discord. This is the station where measures are set unto everything..."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> Likewise, when `Abdu'l-Bahá was in Chicago in 1912, He <a href="http://reference.bahai.org/en/t/ab/PUP/pup-103.html.utf8?query=you%20must%20read&action=highlight#gr7">set forth</a> the posture </span><span>Bahá'í</span><span>s should have towards those who would so fundamentally disrupt the oneness of the human family:<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>“Therefore, you must read the Tablets of Bahá’u’lláh. You must read the Tablet of the Branch and regard that which He has so clearly stated. Beware! Beware! lest anyone should speak from the authority of his own thoughts or create a new thing out of himself. Beware! Beware! According to the explicit Covenant of Bahá’u’lláh you should care nothing at all for such a person. Bahá’u’lláh shuns such souls. I have expounded these things for you, for the conservation and protection of the teachings of Bahá’u’lláh, in order that you may be informed, lest any souls shall deceive you and lest any souls shall cause suspicion among you. You must love all people, and yet if any souls put you in doubt, you must know that Bahá’u’lláh is severed from them.”</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span><br />
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<div class="separator" style="clear: both; text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoi6lEVsqMVvQp2yKZKWBrNLc54yHDnwZ0bcs3gBHGUI5OYlt5I4THpcwcin8XF0Je8RpKSiEfgGLMX_OFuk0IE99fenoQajoaNPrfKfTg7sfqz6GQTKVAOGhuXhT5siO6vAEaYz0qCcU/s1600/Abdu%2527l-Baha+in+Chicago+copyright+US+National+Spiritual+Assembly.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoi6lEVsqMVvQp2yKZKWBrNLc54yHDnwZ0bcs3gBHGUI5OYlt5I4THpcwcin8XF0Je8RpKSiEfgGLMX_OFuk0IE99fenoQajoaNPrfKfTg7sfqz6GQTKVAOGhuXhT5siO6vAEaYz0qCcU/s320/Abdu%2527l-Baha+in+Chicago+copyright+US+National+Spiritual+Assembly.jpg" width="141" /></a></span></span></div><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> </span></span></span></div><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> <b>`Abdu'l-Bahá in Lincoln Park, Chicago, Illinois, 1912</b></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><b> Copyright © 2009 Bahá'í National Archives, Wilmette, Used With Permission</b> </span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <br />
Shoghi Effendi, the Guardian and Authorized Interpreter of the Bahá'í Teachings, <a href="http://reference.bahai.org/en/t/se/DG/dg-45.html">explained</a> through his secretary that this step is necessary for the maintenance of the health of the body of the Bahá'í Faith:<br />
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<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"Also, it has nothing to do with unity in the Cause; if a man cuts a cancer out of his body to preserve his health and very life, no one would suggest that for the sake of unity it should be reintroduced into the otherwise healthy organism. On the </i> contrary, what was once a part of him has so radically changed as to have become a poison."</span></span></span></blockquote><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> </span><span> </span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> `Abdu'l-Bahá <a href="http://reference.bahai.org/en/t/c/BWF/bwf-128.html">elucidates</a> this same teaching of </span><span>Bahá'u'lláh</span><span>, and also relates it to statements of Jesus Christ in the Gospel. This has nothing to do with the posture towards people who disagree with Bahá'ís, or who oppose the </span><span>Bahá'í</span><span> Faith, nor does it have anything to do with the posture towards Bahá'ís who violate the laws or moral standards of the Bahá'í Faith. Bahá'ís are quite free to associate with all of them. This shunning is strictly related to those Bahá'ís who renounce the Covenant they once accepted, and who put themselves in the position of leadership, as <a href="http://info.bahai.org/protection-of-diversity-in-bahai-community.html">explained here</a> and <a href="http://bahai-covenant.blogspot.com/2010/07/shunning-covenant-breakers.html">further commented on</a> elsewhere on this website. <br />
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<b>1. Some ignore Bahá’u’lláh’s injunction to seek unity and instead sacrifice it in the pursuit of their selfish desires.</b><br />
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Bahá'u'lláh <a href="http://reference.bahai.org/en/t/b/ESW/esw-1.html.utf8?query=consort%20with%20all%20men&action=highlight#gr22">urges us</a>, <i>"Consort with all men, O people of Baha, in a spirit of friendliness and fellowship."</i> And yet, there are those who oppose His Faith, which He <a href="http://reference.bahai.org/en/t/b/TB/tb-16.html.utf8?query=instrument%20of%20union&action=highlight#gr12">describes</a> as the <i>"instrument of union"</i> in the world, and seek its division. In one of His Meditations, Bahá'u'lláh vividly <a href="http://reference.bahai.org/en/t/b/PM/pm-89.html">portrays</a> the divine protection that has maintained the integrity of His Faith in the face of so many challenges:<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"I know not, O my God, what the Fire is with which Thou didst light the Lamp of Thy Cause, or what the Glass wherewith Thou didst preserve it from Thine enemies. By Thy might! I marvel at the wonders of Thy Revelation, and at the tokens of Thy glory. I recognize, O Thou Who art my heart's Desire, that were fire to be touched by water it would instantly be extinguished, whereas the Fire which Thou didst kindle can never go out, though all the seas of the earth be poured upon it. Should water at any time touch it, the hands of Thy power would, as decreed in Thy Tablets, transmute that water into a fuel that would feed its flame.</i></span><br />
<span><i> "I, likewise, recognize, O my God, that every lamp, when exposed to the fury of the winds, must cease from burning. As to Thy Lamp, however, O Beloved of the worlds, I cannot think what power except Thy power could have kept it safe for so many years from the tempests that have continually been directed upon it by the rebellious among Thy creatures."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <b><br />
2. All efforts to create a schism instead enhance the coherence of the Bahá'í Faith</b><br />
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As Bahá'u'lláh above describes, the energy of opposition is transformed by God into a "fuel" that becomes the motive-power of its growth. This is also one of the themes of a highly significant <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html">letter</a> Shoghi Effendi addressed to the American Bahá'í community on August 12, 1941 on the protecting power of the Covenant. (Throughout this article I will refer to this as his <i>"Unconquerable Power"</i> letter). In this letter, Shoghi Effendi wrote that, seen correctly, such opposition is a <i>"cleansing agency"</i> and a process of <i>"purification"</i>:<br />
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<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"The schism which their foolish leaders had contrived so sedulously to produce within the Faith, will soon, to their utter </i><i>amazement, come to be regarded as a process of purification, a cleansing agency, which, far from decimating the ranks of its of its</i></span><span><i> followers, reinforces its indestructible unity, and proclaims anew to a world, skeptical or indifferent, the cohesive strength of the institutions of that Faith, the incorruptibility of its purposes and principles, and the recuperative powers inherent in its community life."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> Designed to weaken the Faith, such opposition causes the release of a what Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html.utf8?query=from%20whatever%20source&action=highlight#gr12">describes</a> as a <i>"Divine and inexhaustible energy"</i> inherent in it:<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"As opposition to the Faith, from whatever source it may spring, whatever form it may assume, however violent its outbursts, is admittedly the motive-power that galvanizes on the one hand, the souls of its valiant defenders, and taps for them, on the other, fresh springs of that Divine and inexhaustible Energy."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <b><br />
3. `Abdu'l-Bahá promises that the Covenant of Bahá'u'lláh makes it impossible for anyone to create a sect of the Bahá'í Faith</b><br />
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The Bahá'í Writings are replete with extraordinary praises of the Covenant. `Abdu'l-Bahá <a href="http://reference.bahai.org/en/t/se/WOB/wob-39.html.utf8?query=so%20firm%20and%20mighty&action=highlight#gr15">referred</a> to it as <i>"a Covenant so firm and mighty that from the beginning of time until the present day no religious Dispensation hath produced its like."</i> During the course of an address in <a href="http://reference.bahai.org/en/t/se/GPB/gpb-20.html.utf8?query=new%20york,%20designated%20henceforth&action=highlight#gr19">the City of the Covenant</a>, He further <a href="http://reference.bahai.org/en/t/ab/PUP/pup-134.html.utf8?query=most%20great%20characteristic&action=highlight#gr14">described</a> this Covenant as <i>"the most great characteristic"</i> of the revelation of Bahá'u'lláh, and made the highly significant promise that the Covenant makes it <i>"impossible for anyone to create a new sect or faction of belief."</i> <br />
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<div class="separator" style="clear: both; text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnbI2SYqT_71QxdBDdDkPUVkG-7oWK3bG0nEsR7MvYC9w__7rbjwMJ3JJpvZWQ4vbf2K91sD4bQZKoGvtwZ2RSkhB312o2qMXXxkr1AW-yz0AfzVUe4GR6zxwLweuNlY2knR0-MAMea-E/s1600/Abdu%2527l-Baha+and+Kinney+Family+copyright+NSA+USA.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnbI2SYqT_71QxdBDdDkPUVkG-7oWK3bG0nEsR7MvYC9w__7rbjwMJ3JJpvZWQ4vbf2K91sD4bQZKoGvtwZ2RSkhB312o2qMXXxkr1AW-yz0AfzVUe4GR6zxwLweuNlY2knR0-MAMea-E/s320/Abdu%2527l-Baha+and+Kinney+Family+copyright+NSA+USA.jpg" width="290" /></a></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> </span><br /></span></span>
<div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> <b>`Abdu'l-Bahá in the City of the Covenant with the <a href="http://bahai-insights.blogspot.com/2010/12/abdul-baha-saffa-vafa-kinney.html">Kinney Family</a>, 1912</b></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><b> Copyright © 2009 Bahá'í National Archives, Wilmette, Used With Permission</b> </span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <br />
<b><br />
4. Shoghi Effendi characterized the Bahá'í Covenant as a guarantee against schism</b><br />
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Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/WOB/wob-11.html.utf8?query=distinguishing%20feature&action=highlight#pg22">wrote of</a> this Covenant as <i>"the distinguishing feature" of the Bahá'í Faith</i>, as its <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html.utf8?query=hall-mark&action=highlight#gr8"><i>"hall-mark"</i></a>, as <a href="http://reference.bahai.org/en/t/se/CF/cf-1.html.utf8?query=a%20covenant%20unique&action=highlight#pg5"><i>“a Covenant unique</i></a> <i>in the spiritual annals of mankind,</i> as <i>Bahá'u'lláh's </i></span><span><a href="http://reference.bahai.org/en/t/se/WOB/wob-39.html.utf8?query=peerless%20and%20all-enfolding&action=highlight#gr8"><i>“peerless and all-enfolding Covenant,”</i></a> and as <a href="http://reference.bahai.org/en/t/se/GPB/gpb-16.html.utf8?query=covenant%20of%20world%20importance&action=highlight#pg248"><i>"a Covenant of world importance</i></a><i>, pre-existent, peerless and unique in the history of all religions." </i>In his <i>"Unconquerable Power"</i> letter, Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html.utf8?query=the%20sole%20refuge&action=highlight#gr8">refers to it</a> as a Covenant designed by Bahá'u'lláh as <i>"the sole refuge against schism, disruption and anarchy”</i> and as <i>“the supreme gift conferred by Him Who is the Lord of Revelation upon the present and future generations.”</i> <br />
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<b><br />
5. The Bahá'í Writings repeatedly assert that this protection from schism is a unique feature of the Bahá’í Faith</b><br />
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Shoghi Effendi, the Guardian of the </span><span>Bahá’í Faith</span>,<span> wrote through his secretary:</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span> </span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span><i>"The schisms that have afflicted the religions preceding the Faith of Bahá'u'lláh establish its distinction from all previous Revelations, and single it out among all other Dispensations, as stated by 'Abdu'l-Bahá."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span> (Lights of Guidance, p. 496 #1665)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> and <a href="http://reference.bahai.org/en/t/se/DG/dg-112.html">again</a>:<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"The fundamental difference, however, between this Dispensation and all previous ones is this, that in this Revelation the possibility of permanent schism between the followers of the Prophet has been prevented through the direct and explicit instructions providing for the necessary instruments designed to maintain the organic unity of the body of the Faithful."</i> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> These <i>"necessary instruments"</i> preventing <i>"permanent"</i> schism undoubtedly include the twin institutions of the Guardianship and the Universal House of Justice.<br />
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<b>6. The Protecting Power of the Twin Successors</b> <br />
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In addition to Bahá'u'lláh's appointment of `Abdu'l-Bahá as His Successor, Bahá'u'lláh anticipates the institution of the Guardianship and establishes the institution of the Universal House of Justice, to safeguard the <a href="http://reference.bahai.org/en/t/se/GPB/gpb-13.html#pg214">integrity and unity</a> of His Faith. In His Will, `Abdu'l-Bahá makes this provision explicit, <a href="http://reference.bahai.org/en/t/ab/WT/wt-3.html.utf8?query=house%20of%20justice&action=highlight#pg26">directing all to turn to</a> the Guardian of the Cause and the Universal House of Justice. <br />
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Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/WOB/wob-11.html.utf8?query=chosen%20successors&action=highlight#pg20">states</a> that Bahá'u'lláh and `Abdu'l-Bahá have, <i>"in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors."</i></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>That is, the Universal House of Justice is no less a Successor to </span><span>Bahá'u'lláh and `Abdu'l-Bahá, than is the Guardian of the Cause.</span><span><i> </i> <br />
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<b>7. Shoghi Effendi wrote that the Twin Covenants of Bahá'u'lláh and `Abdu'l-Bahá will protect the Bahá'í Faith from schism</b><br />
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While he generally wrote about “The Covenant,” Shoghi Effendi also wrote of <a href="http://reference.bahai.org/en/t/se/CF/cf-6.html.utf8?query=twin%20covenants&action=highlight#pg76">“the twin Covenants of Bahá'u'lláh and of `Abdu'l-Bahá.”</a> The Covenant of Bahá'u'lláh includes the Covenant of `Abdu'l-Bahá, and it may be helpful to think of the Bahá'í Covenant in the way Shoghi Effendi here states it. This is symbolized by the way that both of these documents--the Covenant of </span><span>Bahá'u'lláh and the Covenant of `Abdu'l-Bahá</span><span>--were enclosed one inside the other, in an envelope addressed to Shoghi Effendi, as explained in <a href="http://reference.bahai.org/en/t/se/LDG1/ldg1-40.html.utf8?query=two%20precious%20documents&action=highlight#gr6">this letter</a>: </span> <br /></span></span>
<blockquote><div style="margin-bottom: 0in;"><span style="font-size: large;"><span style="font-family: times;"><span><i>The "Kitáb-i-`Ahd" is, as you know, Bahá'u'lláh's "Book of Covenant". It is entirely written in His own handwriting... It was shown to the believers, and was read in their presence nine days after Bahá'u'lláh's ascension. The manuscript was in the possession of `Abdu'l-Bahá all through His ministry, and after His passing it was found enclosed in His own will. These two precious documents, namely the book of Covenant of Bahá'u'lláh and the Will and Testament of `Abdu'l-Bahá have both been carefully preserved and are now in the possession of the Guardian....</i></span></span></span></div></blockquote><span style="font-size: large;"><span style="font-family: times;"><span>Indeed, Shoghi Effendi referred to these documents as <a href="http://reference.bahai.org/en/t/se/WOB/wob-11.html.utf8?query=their%20will&action=highlight#gr10">one Will</a>. </span><span><br />
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Through his secretary, Shoghi Effendi stated that these two Covenants are <i>"<a href="http://reference.bahai.org/en/t/se/LDG2/ldg2-97.html.utf8?query=spiritual%20foundation&action=highlight#gr2">the spiritual foundation upon which the whole Cause of God rests</a>,"</i> and further <a href="http://reference.bahai.org/en/t/se/GPB/gpb-23.html.utf8?query=safeguard%20from%20schism&action=highlight#gr7">wrote</a> that the institutions they establish <i>"must and will, in a manner unparalleled in any previous religion, safeguard from schism the Faith..." </i><br />
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<b>8. Shoghi Effendi characterized the defection of various individuals and their subsequent expulsion as a process of “purification”</b><br />
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</span><span>The promise of the Covenant is not that such groups will not arise. Shoghi Effendi promised that they will arise--but that they have no root, that they all will fail, and, in a passage quoted above in Section 2, that they ultimately purify and strengthen the Cause.</span><span> His wife Amatu'l-Bahá Rúhíyyih <u>Kh</u>ánum</span><span> wrote that <i><br />
</i></span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span><i>"Shoghi Effendi pointed out that those who are inimical to the Faith always seize upon evidences of this purification process as a symptom of oncoming schism which they hopefully anticipate will bring about its downfall. But which never has."</i> (<i>The Priceless Pearl</i>, p. 123)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <br />
<b>9. Examples of failed schisms in Bahá'í history</b><br />
<br />
There are many examples of attempted schisms in the history of our Faith. <br />
<br />
<b>M</b></span><b><span>í</span><span>rz</span><span>á</span><span> Muhammad-`Al</span><span>í</span></b><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span> <br />
During the days of `Abdu'l-Bahá, his half-brother, </span><span>M</span><span>í</span><span>rz</span><span>á</span><span> Muhammad-`Al</span><span>í</span><span>, who was <a href="http://reference.bahai.org/en/t/b/TB/tb-16.html.utf8?query=greater%20branch&action=highlight#pg222">mentioned</a> in the Book of the Covenant, stood in <a href="http://reference.bahai.org/en/t/se/GPB/gpb-22.html.utf8?query=espoused%20the%20cause&action=highlight#gr26">extreme opposition</a> to the Covenant. At one time he counted as supporters a number of highly influential believers: Most members of the Holy Family; Ibrahim Khayrullah, the founder of the American Bahá'í community; </span><span>M</span><span>í</span><span>rz</span><span>á</span><span> Aqa Jan, Bahá'u'lláh's amenuensis; and Siyyid Mihdi Dahaji and Jamal-i-Burujirdi, among the foremost teachers of the Faith in Persia. At the height of his brother's influence, `Abdu'l-Bahá reportedly told Dr. Youness Afroukteh Khan that although <i>"a trace"</i> of the violators of the Covenant of the B</span><span>á</span><span>b, the Azalis, would remain on earth, the following of </span><span>M</span><span>í</span><span>rz</span><span>á</span><span> Muhammad-`Al</span><span>í</span><span> would entirely vanish from the face of the earth. ("<a href="https://www.bahaibookstore.com/Memories-of-Nine-Years-in-Akka-P9717.aspx">Memories of Nine Years in Akka</a>," pp. 261 and 381) This promise has been all but fulfilled. His followers are gone, and only a lingering remnant of </span><span>M</span><span>í</span><span>rz</span><span>á</span><span> Muhammad-`Al</span><span>í</span><span>’s family remains to this day. <br />
<b><br />
Ibrahim Khayrullah</b><br />
<br />
Ibrahim Khayrullah was the founder of the American Bahá'í Community who taught such early believers as Lua Getsinger and Thornton Chase. Jealous of His authority, he broke away from `Abdu'l-Bahá. As explained <a href="http://bahai-covenant.blogspot.com/2009/04/ibrahim-khayrullah-and-american-bahais.html">here</a>, at one point his following in America was as large as those within the Covenant. Those who trusted `Abdu'l-Bahá's promise that such a secession would not prevail confidently pressed on in their labors, securing the promised triumph. For many decades since Khayrullah's death not a single follower of his has existed; his group has long since entirely disappeared.<br />
<br />
<b>Mirza Ahmad Sohrab</b><br />
<br />
Another example is that of Mirza Ahmad Sohrab. Having considerable talent as a translator, he accompanied `Abdu'l-Bahá throughout America in 1912. During the First World War he was given the extraordinary honor of being the secretary to record the Tablets of the Divine Plan, to translate them, and to send them by post to the United States. Each of these is in his handwriting, and bears the original signature of `Abdu'l-Bahá; an example is shown <a href="http://tablets-divine-plan.blogspot.com/2009/06/ninety-three-years-ago-on-april-1-1916.html">here</a>. After the War ended he was sent by `Abdu'l-Bahá with beautiful calligraphic renderings of these fourteen Tablets to promote the divine mandate given in them. For a full week, at the National Convention in 1919, he read each of these tablets and commented on them. Sohrab enjoyed great prestige in the American Bahá'í community during the last decade of `Abdu'l-Bahá's life. Yet, following the passing of `Abdu'l-Bahá, Sohrab was jealous of the authority given to the institutions of the Faith--the Guardianship, and the Local and National Spiritual Assemblies--and he refused to submit to them. He later started his own organization, which he naturally asserted was the true Bahá'í Faith, and he called it "The New History Society," which spread to many cities. He also started an international organization called the Caravan of East and West. Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/LANZ/lanz-42.html.utf8?query=can%20be%20no%20schism&action=highlight#gr8">stated confidently</a> that Sohrab's group would disappear: </span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span><i>"There can be no schism in the Bahá'í Faith because the Guardianship is established on an unassailable foundation, supported by a signed, sealed document -- the Will. Schism can only flourish where there is ambiguity or no specific proof. The New History Society is like a branch that has no roots, and will soon dry up and wither. It has not caused, nor can it cause, a breach among the believers."</i> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span>It might have been difficult for some people, knowing of Sohrab's connections with notable figures gained through his association with `Abdu'l-Bahá' throughout His 1912 journey, and knowing of his fame in the American Bahá'í community, to see that Sohrab's groups would dry up and wither; but those who trusted to the guidance of Shoghi Effendi had this confidence. <br />
<br />
Despite the fact that Sohrab's groups have disappeared from the face of the earth without a single trace, they are cited today as evidence of schism by opponents of the Bahá'í Faith--opponents who unwittingly are actually demonstrating the protecting power of the Covenant.<br />
<br />
<b>10. Shoghi Effendi's <i>"Unconquerable Power"</i></b> <b>letter prepared the Bahá'ís for the defection of Mason Remey two decades later</b><br />
<br />
Shoghi Effendi said that to believe that the Faith would suffer no such defections, no attempts by ambitious individuals to start their own groups, was not only <i>"unreasonable,"</i> but <i>"sheer delusion."</i> He had the prescience to inform us that such crises would inevitably arise, sometimes even from the highest ranks of believers. As he <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html.utf8?query=powerful%20and%20renowned&action=highlight#pg51">wrote</a> in his <i>"Unconquerable Power"</i> letter:<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"From some of its most powerful and renowned votaries, at the hands of its once trusted and ablest propagators, champions, and administrators, from the ranks of its most revered and highly-placed trustees whether as companions, amanuenses or appointed lieutenants of the Herald of the Faith, of its Author, and of the Center of His Covenant, from even those who were numbered among the kindred of the Manifestation, not excluding the brother, the sons and daughters of Bahá'u'lláh, and the nominee of the Báb Himself."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> Some two decades later Charles Mason Remey-- noted Bahá'í architect, President of the International Bahá'í Council, and Hand of the Cause of God--attempted to seize the reins of Bahá’í leadership and start a new organization under him. The progressive decomposition of his following is described <a href="http://covenantstudy.org/additional-documents/mason-remey-and-those-who-followed-him/">here</a>. His group, too, and those who make false claim to position through him, are doomed, sooner or later, to the same fate as the many failed groups that have preceded them.<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"By 1996 Remey’s following had largely disintegrated. Death had removed five of the principal figures: Mason Remey in 1974, Reginald King in 1977, Remey’s appointed successor, Donald Harvey, in 1991, Giuseppe Pepe in 1994, and Leland Jensen in 1996. Public disgrace and ridicule had reduced Jensen’s influence to that of a cult figure for two or three isolated groups in the American Midwest; those left in the BUPC [so-called "Bahá'ís Under the Provisions of the Covenant"] were divided by infighting. John Carré had drifted off into esoteric religious pursuits only tangentially related to Bahá’í subjects. Jacques Soghomonian has remained a largely isolated figure. Joel Marangella’s group, the so-called “Orthodox Bahá’ís”, had testified in a court proceeding in July 2007 to having only about forty members in the United States. Some others are scattered in locations in Australia and India.</i></span><br />
<span><i> "For the past decade, those who uphold the absurd claim of Charles Mason Remey to be the successor to Shoghi Effendi have sought to revive their fading hopes by establishing a presence on the Internet. Veiling the small size of their membership, these insignificant groups attempt to create the illusion of being rightful followers of Bahá’u’lláh and legitimate alternatives to the worldwide Bahá’í community. Though lacking the capacity to arouse interest among the general public, the remnants of the Remey defection still compete among themselves to draw in loyal Bahá’ís under their corrupting influence."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> All of these small and fleeting groups do not demonstrate that the Bahá'í Faith has been sundered by schism, but rather demonstrate the effectiveness of the protecting power of the twin Covenants.<br />
<br />
<b>11. </b></span><b><span>The Bahá'í Faith will not be divided by permanent schism, unlike Christianity and Islam</span></b><span> <br />
<br />
Shoghi Effendi describes as <i>"permanent and catastrophic"</i> the schisms which have <i>"afflicted Christianity and Islam,"</i> schisms, <a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=schism%20as%20permanent&action=highlight#pg146">he writes</a>, <i>"that persist until the present day."</i> In contrast, in his <i>"Unconquerable Power"</i> letter, Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html.utf8?query=irremediable%20breach&action=highlight#gr7">stated</a> that despite many efforts, reaching back through its entire history, the opponents of the Bahá'í Faith have failed to create a <i>"permanent and irremediable breach"</i> in the Bahá'í community. He also <a href="http://reference.bahai.org/en/t/se/WOB/wob-53.html.utf8?query=permanent%20cleavage&action=highlight#pg196">affirms</a> that they will never create a <i>"permanent cleavage in the vast body"</i> of the adherents of the Bahá'í Faith. It is clear, then, that by "schism" Shoghi Effendi does not mean these many movements that have temporarily appeared in the Bahá'í Faith, flickered for a time, then passed into oblivion. By "schism" he means a permanent breach, with a significant number of followers--and because of the protecting power of the twin Covenants, and the effectiveness of the practice of the </span><span>Bahá'ís </span><span>shunning the Covenant-breakers, this has never occurred in the history of the Bahá'í Faith. Since the passing of `Abdu'l-Bahá, this has been due to the protective influence of the institutions of the Guardianship and the Universal House of Justice, the bearers, the wielders of the instruments, of the twin Covenants.<br />
<br />
<b>12. The institution of Guardianship prevents schism</b><br />
<br />
Through his secretary Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/DG/dg-112.html">stated</a> that there is no possibility of a <i>"permanent schism,"</i> due to the <i>"instruments"</i> which maintain the unity of the Bahá'í community, among which are surely the institutions of the Guardianship and the Universal House of Justice. `Abdu'l-Bahá <a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=mighty%20stronghold&action=highlight#gr18">wrote</a> of the protecting <br />
influence of the institution of Guardianship:</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span><i>The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God.<br />
</i></span></span></span></blockquote><div style="text-align: center;"><div class="separator" style="clear: both; text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpSOqmc7rSsv-ytSb6DhoKoYdbHco4fvGFkLcqnsFegZ0c1gMo0bX7K5tt0tzUK2j3A4fRkntYxdF8eIg0AeBiY3hE0Pi3EK6Ltsm2eQ0LorbHKj5GTg0JDrhr_IBFQI4K3k6defPnBWo/s1600/Abdu%2527l-Baha+and+Shoghi+Effendi+copyright+National+Spiritual+Assembly+USA.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpSOqmc7rSsv-ytSb6DhoKoYdbHco4fvGFkLcqnsFegZ0c1gMo0bX7K5tt0tzUK2j3A4fRkntYxdF8eIg0AeBiY3hE0Pi3EK6Ltsm2eQ0LorbHKj5GTg0JDrhr_IBFQI4K3k6defPnBWo/s320/Abdu%2527l-Baha+and+Shoghi+Effendi+copyright+National+Spiritual+Assembly+USA.jpg" width="156" /></a></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <b>`Abdu'l-Bahá and Shoghi Effendi on the Steps of the House of the Master, Haifa, Israel, Circa 1919</b></span><span><br /></span><span><b> Copyright © 2010 Bahá'í National Archives, Wilmette, Used With Permission</b> </span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
Shoghi Effendi consummated the charge he had been given by `Abdu'l-Bahá. He raised up the Cause of God, and safely delivered it, intact and vibrant, into the hands of the Universal House of Justice, in complete fulfillment of <a href="http://reference.bahai.org/en/t/se/BA/ba-170.html.utf8?query=whatever%20betide%20us&action=highlight#gr36">his pledge</a> to the Greatest Holy Leaf, the sister of </span><span>`Abdu'l-Bahá</span><span>:<br />
<br />
<i>“Whatever betide us, however distressing the vicissitudes which the nascent Faith of God may yet experience, we pledge ourselves, before the mercy-seat of thy glorious Father, to hand on, unimpaired and undivided, to generations yet </i> <i>unborn, the glory of that tradition of which thou hast been its most brilliant exemplar.”</i><br />
<br />
<br />
<b>13. The Universal House of Justice is divinely guided to prevent schism</b><br />
<br />
Bahá'u'lláh Himself, in the Most Holy Book, <a href="http://reference.bahai.org/en/t/b/KA/ka-5.html.utf8?query=shepherds%20unto%20his%20sheep&action=highlight#gr52">sets forth</a> the protective function of the Universal House of Justice:<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"O ye Men of Justice! Be ye, in the realm of God, shepherds unto His sheep and guard them from the ravening wolves that have appeared in disguise, even as ye would guard your own sons. Thus exhorteth you the Counsellor, the Faithful."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> `Abdu'l-Bahá also <a href="http://reference.bahai.org/en/t/ab/SAB/sab-188.html.utf8?query=universal%20house%20of%20justice&action=highlight#gr2">wrote</a> that the Universal House of Justice would protect the Faith from schism:<br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"Praise be to God, all such doors are closed in the Cause of Bahá'u'lláh for a special authoritative Centre hath been appointed -- a Centre that solveth all difficulties and wardeth off all differences. The Universal House of Justice, likewise, wardeth off all differences and whatever it prescribeth must be accepted and he who transgresseth is rejected."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><br /></span></span>
<div class="separator" style="clear: both; text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5CNFE9fyGjrm9aLxCHgaTKOyrLzZ-5m_elvvy9gc0wZWHqWSd0E3MKfh5PmVzp9PoLCXlQ3F9kl3MQr_tlNSEZSZYSmcZNeuCf7pYMh7a-OLBWb5OaBgA7Km0stllxm0B05oViuyoL4c/s1600/Universal+House+Of+Justice+2008+copyright+Baha%2527i+International+Community.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5CNFE9fyGjrm9aLxCHgaTKOyrLzZ-5m_elvvy9gc0wZWHqWSd0E3MKfh5PmVzp9PoLCXlQ3F9kl3MQr_tlNSEZSZYSmcZNeuCf7pYMh7a-OLBWb5OaBgA7Km0stllxm0B05oViuyoL4c/s320/Universal+House+Of+Justice+2008+copyright+Baha%2527i+International+Community.jpg" width="320" /></a></span></span></div><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> <span><b>The Universal House of Justice<br />
Copyright © 2008 <a href="http://media.bahai.org/">Bahá'í International Community</a>, Reproduced with permission</b></span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <br />
Shoghi Effendi also <a href="http://covenantstudy.org/issues-related-to-the-study-of-the-bahai-faith/03-june-1997/">wrote</a> that the Universal House of Justice would protect the </span><span>Bahá'í Faith from schism:</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span><i>"He has brought all the assemblies together under the shadow of the one House of Justice, one divinely-appointed Centre, so that there would be only one Centre and all the rest integrated into a single body, revolving around one expressly-designated Pivot, thus making them all proof against schism and division."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> We can derive assurance from these many divine promises, of divine protection of the integrity of the Cause of God.<br />
<br />
<b>14. Sooner or later these groups will all be consigned to oblivion</b><br />
<br />
In his <i>"Unconquerable Power"</i> letter, Shoghi Effendi <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html">assured</a> the American friends that these groups that start up <i>"cannot but in the end"</i> be defeated by <i>"the unconquerable power of the Covenant,"</i> that <i>"sooner or later"</i> they will be routed, will <i>"ultimately decline,"</i> will be completely eliminated, and <i>"their complete oblivion"</i> will become apparent. This is not religious triumphalism. Rather, Bahá'ís take joy and reassurance from this maintenance of the integrity of the Bahá'í community, because it enables it to effectively carry out its mission of establishing the oneness and wholeness of the human family.<br />
<br />
These groups, even at their peak, bear no fruit. Contrast the life-giving forces released by Shoghi Effendi and the Universal House of Justice--their <a href="http://www.bic.org/statements-and-reports">guidance to the nations</a>, their <a href="http://reference.bahai.org/en/t/uhj/">inspiring letters</a>, their selflessness, their vigor, the cohesion they inspire, their <a href="http://www.bahai.org/worldwide-community/national-communities/">expansion of the Bahá'í community</a>, their upbuilding of the Faith and <a href="http://info.bahai.org/article-1-8-0-1.html">commitment to social betterment</a>--with the life work of the Covenant-breakers, who have only one tune--a paean to themselves.<br />
<br />
As the Universal House of Justice <a href="https://www.bahai.org/r/820584651">wrote</a> to the Bahá'í World Congress in 1992, </span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span><i>"This Covenant is the guarantee against schism; that </i></span><span><i> is why those who occasionally attempt to create a cleavage in the community utterly fail in the long run."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <br />
<b>15. Shoghi Effendi's characterizations of those who oppose the Covenant:</b> <br />
</span><span>Bahá'u'lláh described His Faith as</span><span> <a href="http://reference.bahai.org/en/t/b/GWB/gwb-59.html.utf8?query=this%20most%20exalted&action=highlight#pg117"><i>"this most exalted, this most holy, this mighty, and wondrous Revelation"</i></a>, and </span><span>in his <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html"><i>"Unconquerable Power"</i> letter</a>,</span><span> Shoghi Effendi characterized the attempts to divide it as <i>"ugly and abortive,"</i> as <i>"treacherous"</i> and <i> "shameless,"</i> as <i>"odious,"</i> and <i>"contemptible."</i> Each is a <i>"base betrayal"</i> motivated by <i>"envy," "vaulting ambition"</i> and <i>"self-seeking,"</i> as well as by <i>"malice," "abject perfidy,"</i> and <i>"blind hatred." </i><br />
<br />
<b>16. Explosive, violent outbursts</b><br />
<br />
Shoghi Effendi describes the energy of such opposition to the Faith, and if we study his warning we will not be surprised when these things occur. He <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html">states</a> that opposition will be <i>"fierce and relentless,"</i> characterized by <i>"misrepresentations,"</i> and that these assaults will be carried out <i>"persistently"</i> and <i>"sedulously."</i> He tells us these will be <i>"explosive outbursts," "violent outbursts," "tragic crises," "setbacks," "commotions,"</i> and a <i>"calamity."</i> <br />
<br />
<b>17. Rhythmic pulsations</b><br />
<br />
If we prayerfully reflect on Shoghi Effendi's guidance, when such events occur in the Cause, whether precipitated by its internal or external foes, we will be prepared for them, we can approach them with courage and with the confidence Shoghi Effendi expresses <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html.utf8?query=resistless%20march%20of%20the%20faith&action=highlight#gr11">here</a>: <br />
</span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"The resistless march of the Faith of Bahá'u'lláh, viewed in this light, and propelled by the stimulating influences which the unwisdom of its enemies and the force latent within itself, both engender, resolves itself into a series of rhythmic pulsations, precipitated, on the one hand, through the explosive outbursts of its foes, and the vibrations of Divine Power, on the other, which speed it, with ever-increasing momentum, along that predestined course traced for it by the Hand of the Almighty."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> All such occurrences will result in purifying and renewing the spirit of the Faith.<br />
<br />
<b>18. The <i>"supreme truth"</i> that opposition advances the Bahá'í Faith</b><br />
<br />
In his <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html"><i>"Unconquerable Power"</i> letter</a>, Shoghi Effendi expressed the supreme truth that </span><br /></span></span>
<blockquote><span style="font-size: large;"><span style="font-family: times;"><span><i>"with every fresh outbreak of hostility to the Faith, whether from within or from without, a corresponding measure of outpouring grace, sustaining its defenders and confounding its adversaries, has been providentially released, </i></span><span><i> communicating a fresh impulse to the onward march of the Faith." </i> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span>In contrast to the hostility, the ugliness and hatred that characterize these assaults, Shoghi Effendi describes the resultant spirit released within the Bahá'í Faith as a <i>"revelation of Divine Power"</i>; as <i>"vibrations of Divine Power" </i>and as a <i>"more glorious unfoldment of its inherent power"</i>; as <i>"outpouring grace"</i> and as a <i>"more abundant effusion of celestial grace"</i>; as <i>"Divine and inexhaustible Energy"</i> and as the <i>"gradual crystallization of those creative energies." </i><br />
<br />
These, he writes, proclaim <i>"the cohesive strength of the institutions of that Faith, the incorruptibility of its purposes and principles, and the recuperative powers inherent in its community life."</i><br />
</span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><br />
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<div class="separator" style="clear: both; text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPgVdhyphenhyphenB4mlsUBqMaGlHaC-CWeR1oPu_7MSJJm235HwLZUJvQiN-99A2al5ZNhqqEnXCR77QfejoJBRqi09f6iCqLVOUNva-2SF0zP4fRo2tqqJ1g2dps0ydGKFlrfpmUO2wPJk8cDpu4/s1600/Universal+House+of+Justice+copyright+Vickie+Poirier+1998.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPgVdhyphenhyphenB4mlsUBqMaGlHaC-CWeR1oPu_7MSJJm235HwLZUJvQiN-99A2al5ZNhqqEnXCR77QfejoJBRqi09f6iCqLVOUNva-2SF0zP4fRo2tqqJ1g2dps0ydGKFlrfpmUO2wPJk8cDpu4/s320/Universal+House+of+Justice+copyright+Vickie+Poirier+1998.JPG" width="320" /></a></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> </span><br /></span></span>
<div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span> <span><b>The Seat of the Universal House of Justice on Mount Carmel in Haifa Israel</b></span></span><span><b><br />
Copyright © 1998, 2010 Vickie Hu Poirier</b></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span> <br />
<b>19. Alternating crises and triumphs </b><br />
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It is important for Bahá’ís to have complete faith in the truth of this penetrating observation by Shoghi Effendi in the <a href="http://reference.bahai.org/en/t/se/GPB/gpb-27.html.utf8?query=its%20nascent%20strength&action=highlight#gr10">closing words</a> of <i>God Passes By</i>, his history of the first Bahá’í century:<br />
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<blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <i>"Despite the blows leveled at its nascent strength, whether by the wielders of temporal and spiritual authority from without, or by black-hearted foes from within, the Faith of Bahá'u'lláh had, far from breaking or bending, gone from strength to strength, from victory to victory. Indeed its history, if read aright, may be said to resolve itself into a series of </i> <i>pulsations, of alternating crises and triumphs, leading it ever nearer to its divinely appointed destiny."</i></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><span> <br />
</span></span></span></div>Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-1538379590376087070.post-3987656034963606132010-11-02T23:14:00.011-04:002020-09-09T11:41:32.029-04:00God's Promise of Infallibility to the Universal House of Justice in the Enactment of Legislation<div>
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Bahá'u'lláh revealed the basic laws for His Dispensation and ordained the Universal House of Justice to pass subsidiary laws <i>"regarding those things which have not outwardly been revealed in the Book"</i>. (<a href="http://reference.bahai.org/en/t/b/TB/tb-7.html.utf8?query=regarding%20those%20things&action=highlight#gr29">TB 68</a>) With these words, Bahá'u'lláh promises divine guidance to the Universal House of Justice in the legislative process: <i>"God will verily inspire them with whatsoever He willeth, and He verily is the Provider, the Omniscient."</i> (<a href="http://reference.bahai.org/en/t/b/TB/tb-7.html.utf8?query=god%20will%20verily%20inspire&action=highlight#gr29">TB 68</a>) Likewise, `Abdu'l-Bahá promised in His Will that the Universal House of Justice would be under <i>"the care and protection"</i> of Bahá'u'lláh, and under <i>"the shelter and unerring guidance"</i> of the Báb. (<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=care%20and%20protection&action=highlight#gr18">WT 11</a>) In the Second Part of His Will, `Abdu'l-Bahá promised that the decisions of the Universal House of Justice functioning with only its elected membership, whether unanimously or by majority vote, would be <i>"the truth and the purpose of God Himself,"</i> (<a href="http://reference.bahai.org/en/t/ab/WT/wt-2.html.utf8?query=truth%20and%20the%20purpose&action=highlight#gr8">WT 19</a>) a subject which is more fully discussed <a href="http://bahai-covenant.blogspot.com/2009/03/who-guides-universal-house-of-justice.html">here</a>.<br /></span></span>
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In his letter <i>"The Dispensation of Bahá'u'lláh,"</i> which he describes as <i>"an invaluable supplement"</i> (<a href="http://reference.bahai.org/en/t/se/LDG1/ldg1-43.html">LDG1 65</a>) to the Covenants of Bahá'u'lláh and of Abdu'l-Bahá, Shoghi Effendi elucidates the above verse from Bahá'u'lláh. Please note that in the last sentence of this passage, Shoghi Effendi specifically links Bahá'u'lláh's promised guidance to the House of Justice, to the elected membership of that body, making clear that this promise is not only by virtue of the presence of the Guardian on that body:<br /></span></span>
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They are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. <i>"God will verily inspire them with whatsoever He willeth,"</i> is Bahá'u'lláh's incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation. (<a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=prayerful%20attitude&action=highlight#gr30">WOB 153</a>)</span></span></blockquote><span style="font-family: times;"><span style="font-size: large;">
There are two additional points I wish to draw to the reader's attention, in this statement by Shoghi Effendi. The first is that the promised divine guidance comes to the elected members of the Universal House of Justice through <i>"the dictates and promptings of their conscience."</i> The second is that Shoghi Effendi characterizes this guidance to the Universal House of Justice as <i>"the life-blood and ultimate safeguard of this Revelation."</i><br /></span></span>
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Shoghi Effendi described the institution of Guardianship as the <i>“pivot”</i> of the Master's Will and Testament (<a href="http://reference.bahai.org/en/t/se/MBW/mbw-71.html.utf8?query=the%20pivot%20of&action=highlight#gr4">MBW 148</a>) and as the <i>“head cornerstone of the Administrative Order of the Cause of Bahá'u'lláh.”</i> (<a href="http://reference.bahai.org/en/t/se/MA/ma-21.html.utf8?query=head%20cornerstone&action=highlight#gr1">MA 8</a>) He characterized the Universal House of Justice <span>as <span>the <i>"apex"</i> of the Administrative Order, as its <i>"dome, the final unit crowning the entire edifice,"</i></span> as explained <a href="http://bahai-covenant.blogspot.com/2009/03/is-universal-house-of-justice.html">here</a>. </span>The distinctive position of the Guardian as a member of the Universal House of Justice is seen in the Master's description of him as the <i>“sacred head and the distinguished member for life of that body.”</i> (<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=sacred%20head&action=highlight#gr26">WT 14</a>) In the Will, the Hands of the Cause and the members of the Universal House of Justice are directed to show their <i>“obedience, submissiveness and subordination”</i> to the Guardian, <i>"to turn unto him and be lowly before him."</i> (<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=turn%20unto%20him&action=highlight#gr18">WT 11</a>) The Guardian's interpretations of the Baha'i Writings are, in the words of Shoghi Effendi, <i>"authoritative and binding."</i> (<a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=authoritative%20and%20binding&action=highlight#pg150">WOB 150</a>) In its letter dated <a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/9-march-1965/">9 Mar 1965</a> the Universal House of Justice states that the Guardian's <i>"interpretation is a statement of truth which cannot be varied."</i><br /></span></span>
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As the <i>"Expounder"</i> of the Word, (<a href="http://reference.bahai.org/en/t/se/BA/ba-5.html.utf8?query=expounder%20of%20the%20words&action=highlight#pg7">BA 7</a>) the Guardian of the Faith was endowed with the divine guidance to make these determinations, and when doing so, the Guardian was not merely expressing a viewpoint; nor did Shoghi Effendi ever describe his interpretations in that way. When interpreting, he made a final, an unchallengeable, a divinely-guided determination. In doing so, he never said, “this is my opinion” or “this is my contribution to the discussion”. He knew he was divinely guided, and he presented his statements in an authoritative and direct manner. They were conclusions, not conscientious beliefs, and were always characterized by the tone of divinely-bestowed authority.<br /></span></span>
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In addition to being the Expounder of the revealed Word of God, the Master's Will provided for the Guardian of the Faith to participate in the enactment of legislation as a member of the Universal House of Justice. Elaborating on his role in the process of legislation Shoghi Effendi wrote,<br /></span></span>
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<span style="font-family: times;"><span style="font-size: large;"><i>"Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahá'u'lláh's revealed utterances. He interprets what has been specifically revealed, and cannot legislate except in his capacity as member of the Universal House of Justice."</i> (<a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=permanent%20head&action=highlight#gr21">WOB 150</a>)</span></span></blockquote><span style="font-family: times;"><span style="font-size: large;">
In this paragraph Shoghi Effendi makes clear that the Guardian's individual infallibility does not extend to legislation: He can <i>"never ... assume the right of exclusive legislation."</i> If the Guardian's infallibility extended to legislation, there would be no need for the Universal House of Justice.<br /></span></span>
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The Guardian's choice of words is significant. Here, Shoghi Effendi states that the Guardian will call for reconsideration of any enactment when he <i>"conscientiously believes"</i> it would depart from the meaning or the spirit of the Sacred Text. This conscientious belief resonates with his description of the <i>"dictates and promptings"</i> of the <i>"conscience"</i> of the elected members of the Universal House of Justice (<a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=dictates%20and%20promptings%20of%20their%20conscience&action=highlight#gr30">WOB 153</a>) as they carry out their role in legislation. This terminology--conscientious belief--is the only place in the Guardian's writings where he speaks of himself in this way. It is not characteristic of the binding and authoritative tone of the Guardian's interpretations. If the Guardian was here describing a matter of interpretation of the Writings, if he was <i>"functioning within his own sphere,"</i> (<a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=functioning%20within%20his%20own%20sphere&action=highlight#pg150">WOB 149</a>) his guidance would be supreme, and the matter would be out of the hands of the Universal House of Justice. Rather, the conscientious belief that a proposed enactment would conflict with the meaning or depart from the spirit of the Writings may describe a power shared in by the entire membership of the Universal House of Justice.<br /></span></span>
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If in the phrase <i>"he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahá'u'lláh's revealed utterances"</i> the Guardian were describing an act of authoritative interpretation, a power unique to the Guardian of the Faith, the Universal House of Justice would not be legislating on the matter. The House of Justice can only legislate when the Text is silent--where there is no "revealed utterance" to interpret. (<a href="http://reference.bahai.org/en/t/b/TB/tb-7.html.utf8?query=not%20outwardly%20been%20revealed&action=highlight#gr29">TB 68</a>) Therefore, there can be no Text to interpret here.<br /></span></span>
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If the Guardian is here speaking of the enactment of subsidiary legislation to supplement a revealed law, `Abdu'l-Bahá has specifically stated that in the process of filling gaps intentionally left in His scheme of legislation by Bahá'u'lláh, the entire membership of the House of Justice, not only the Guardian, is divinely guided to pass supplementary legislation that is consistent with the revealed law:<br /></span></span>
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<span style="font-family: times;"><span style="font-size: large;"><i>Let it not be imagined that the House of Justice will take any decision according to its own concepts and opinions. God forbid! The Supreme House of Justice will take decisions and establish laws through the inspiration and confirmation of the Holy Spirit, because it is in the safekeeping and under the shelter and protection of the Ancient Beauty, and obedience to its decisions is a bounden and essential duty and an absolute obligation, and there is no escape for anyone.</i><br />
<i> Say, O people: Verily the Supreme House of Justice is under the wings of your Lord, the Compassionate, the All- Merciful, that is, under His protection, His care, and His shelter; for He has commanded the firm believers to obey that blessed, sanctified and all-subduing body, whose sovereignty is divinely ordained and of the Kingdom of Heaven and whose laws are inspired and spiritual.</i><br />
<i> Briefly, this is the wisdom of referring the laws of society to the House of Justice. In the religion of Islam, similarly, not every ordinance was explicitly revealed; nay not a tenth part of a tenth part was included in the Text; although all matters of major importance were specifically referred to, there were undoubtedly thousands of laws which were unspecified. These were devised by the divines of a later age according to the laws of Islamic jurisprudence, and individual divines made conflicting deductions from the original revealed ordinances. All these were enforced. Today this process of deduction is the right of the body of the House of Justice, and the deductions and conclusions of individual learned men have no authority, unless they are endorsed by the House of Justice. The difference is precisely this, that from the conclusions and endorsements of the body of the House of Justice whose members are elected by and known to the worldwide Bahá'í community, no differences will arise; whereas the conclusions of individual divines and scholars would definitely lead to differences, and result in schism, division, and dispersion. The oneness of the Word would be destroyed, the unity of the Faith would disappear, and the edifice of the Faith of God would be shaken.</i> (<a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/27-may-1966/">27 May 1966</a>)</span></span></blockquote>
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This Tablet of `Abdu'l-Bahá makes clear that God inspires the collective elected membership of the Universal House of Justice--<i>"the body of the House of Justice whose members are elected by and known to the worldwide Bahá'í community"</i>--in the enactment of legislation. He also implies that the pronouncements of the Universal House of Justice maintain <i>"the oneness of the Word."</i> I believe that the House of Justice maintaining <i>"the oneness of the Word"</i> is the same principle as the Guardian in his legislative capacity expressing his belief that a proposed enactment of the Universal House of Justice would <i>"conflict with the meaning"</i> or <i>"depart from the spirit"</i> of Bahá'u'lláh's revealed laws it is supplementing. That is, to believe that in the absence of the Guardian of the Cause, the Universal House of Justice is not divinely protected from enacting supplementary legislation at odds with the revealed laws, is inconsistent with other emphatic promises in the Baha'i Writings on the same subject. Both `Abdu'l-Bahá's statement quoted immediately above, and the Guardian's statement that the divine guidance bestowed on the elected members of the Universal House of Justice is the <i>"ultimate safeguard of the Baha'i Revelation"</i> expressly assure that the elected membership of the Universal House of Justice is divinely guided in its legislative enactments. That the Universal House of Justice is not in danger of straying into error in the course of legislation, in the absence of the Guardian, is explained in the <a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/27-may-1966/">27 May 1966 letter</a> of the Universal House of Justice.<br /></span></span>
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That the House of Justice is divinely guided in its enactment of legislation is also demonstrated by examining the contrasting conclusions Shoghi Effendi reached, in his resolutions of the respective authority of the divine institutions provided for in the Master's Will. Abdu'l-Bahá's Will provided that the members of the other institutions of the Faith, as well as the members of the families of the Manifestations, were to be subordinate to the Guardian's divinely-bestowed guidance and authority:<br /></span></span>
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<span style="font-family: times;"><span style="font-size: large;"><i>It is incumbent upon the members of the House of Justice, upon all the A<u>gh</u>sán, the Afnán, the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God, to turn unto him and be lowly before him.</i> (<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=incumbent%20upon%20the%20members&action=highlight#gr18">WT 11</a>)</span></span></blockquote>
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There is another function specifically given to the Guardian in the Master's Will--to appoint his successor Guardian, and it is illuminating to see how Shoghi Effendi characterizes the relative authority of the two divine institutions involved in this process:<br /></span></span>
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<span style="font-family: times;"><span style="font-size: large;"><i>It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor . . . The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God ... and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor.</i> (<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=incumbent%20upon%20the%20guardian&action=highlight#gr19">WT 12</a>)</span></span></blockquote><span style="font-family: times;"><span style="font-size: large;">
This provision of the Will was never carried out, because Shoghi Effendi was unable to appoint a successor, as explained <a href="http://bahai-covenant.blogspot.com/2009/04/shoghi-effendi-didnt-write-will-and.html">here</a>; but the principle is still important to examine. <br /></span></span>
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Shoghi Effendi was asked whether this provision in the Will that the <a href="http://bahai-insights.blogspot.com/2010/05/make-shoghi-effendi-happy.html" target="_blank">Chosen Nine Hands</a> must vote in a secret ballot and give their assent to the Guardian's choice of successor, implied that they could overrule the Guardian's choice. Shoghi Effendi, in a letter written on his behalf, interpreted this provision in the Will requiring the assent of the Hands of the Cause, in the light of the command in the Will quoted above (<i>"It is incumbent upon the members..."</i>) that the Hands were to be obedient and submissive to the Guardian. Shoghi Effendi stated that this implied that they could not overrule the Guardian's choice:<br /></span></span>
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"The statement in the Will of `Abdu'l-Bahá does not imply that the Hands of the Cause of God have been given the authority to overrule the Guardian. `Abdu'l-Bahá could not have provided for a conflict of authority in the Faith. This is obvious, in view of His own words, which you will find on page 13 [page 11 of 1944 U.S. edition] of the Will and Testament of `Abdu'l-Bahá. <i>'The mighty stronghold shall remain impregnable and safe through obedience to him who is the guardian of the Cause of God. It is incumbent upon ... the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the guardian of the Cause of God, to turn unto him and be lowly before him. he that opposeth him hath opposed the True One,'</i> etc." (<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3wXrwHUHldBe4_mbk0Xq9Z7CqX-rFdGFH543FPEGgEC1P66uPu4ZuJPLq99IqAORKzv4VyY1fDmzGtWvi5OgQsSYP_FcUcpkSSj_zoGlqpylmyDrz3jCLfTMGjaCOpc_VOcf6aJodm0Q/s1600/Hands+cant+overrule+Guardians+choice+of+successor.jpg">BN</a>) </span></span></blockquote>
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Please note that the same verse from the Will directs the members of the Universal House of Justice to be submissive to the Guardian; but as we will now see, Shoghi Effendi arrives at a different resolution of authority when explaining the provisions of the Will regarding the Guardian's participation as a member of the Universal House of Justice in the enactment of legislation.<br /></span></span>
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Shoghi Effendi stated that in understanding the significance of the passage about the <a href="http://bahai-insights.blogspot.com/2010/05/make-shoghi-effendi-happy.html" target="_blank">nine Hands of the Cause who work most intimately with the Guardian</a> voting on the Guardian's choice of successor, we must realize that `Abdu'l-Bahá <i>"could not have provided for a conflict of authority in the Faith."</i> Now let us look at the lead sentences in the passage quoted above from <i>"The Dispensation of Baha'u'llah"</i>, and how, in the enactment of legislation, Shoghi Effendi applied this same principle that the Writings can never provide for a conflict of authority:<br /></span></span>
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<span style="font-family: times;"><span style="font-size: large;"><i>"...the Guardian of the Faith ... cannot override the decision of the majority of his fellow-members..."</i> (<a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=cannot%20override&action=highlight#gr21">WOB 150</a>)</span></span></blockquote><span style="font-family: times;"><span style="font-size: large;">
This contrasts with Shoghi Effendi's determination that the Hands of the Cause could not <i>"overrule the Guardian."</i> This is very interesting, in light of the passage from the Will that the members of the Universal House of Justice, like the Hands of the Cause, must show <i>"obedience, submissiveness and subordination unto the guardian of the Cause of God, ... turn unto him and be lowly before him."</i> When applied to the Guardian selecting his successor, Shoghi Effendi interpreted this verse of the Will to mean that not only the Hands individually, but the "Chosen Nine" Hands of the Cause voting as a body unanimously or by majority on his choice of successor, could not overrule the Guardian. However, despite this verse, the opposite is true when the Guardian is serving in a legislative capacity as a member of the Universal House of Justice: It is the Guardian who could not override a majority decision of the Universal House of Justice.<br /></span></span>
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The implication is clear: The body of the Universal House of Justice, and not the members who comprise it, whether elected members or the hereditary Guardian, is the divinely-guided ultimate authority on whether an enactment is in keeping with the spirit and meaning of the revealed law.<br /></span></span>
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As Paul Lample, a member of the Universal House of Justice, has written on this passage about the Guardian not being able to override the decision of his fellow members, but being bound to insist upon reconsideration:<br /></span></span>
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<span style="font-family: times;"><span style="font-size: large;"><i>"It is argued that this clause means that without the Guardian, the House of Justice might make a decision that conflicts with the meaning or departs from the spirit of the Text. Yet, a careful reading of the entire passage makes it obvious that far from implying that the Universal House of Justice may make an error without the Guardian present to direct its deliberations, in fact, the opposite is true. The passage explains that even if the Guardian were to raise a point for reconsideration, nevertheless, the final word is left to the body of the Universal House of Justice.... The passage from Shoghi Effendi, embedded in the wider context of a description of the nature of the Guardianship, is presented as a limitation on the powers of the Guardian, not as a check on the powers of the Universal House of Justice, whose authority and infallibility are strongly affirmed. It suggests that even if the Guardian as a member were to raise certain concerns, it is the decision of the majority that is the final and infallible conclusion of that body."</i> (<a href="http://palabrapublications.com/publication/revelation-social-reality/" target="_blank">Revelation and Social Reality</a>, Footnote 119, page 254)</span></span></blockquote><span style="font-family: times;"><span style="font-size: large;">
The Universal House of Justice has written, in its comments on this subject:<br /></span></span>
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It is impossible to conceive that two centers of authority, which the Master has stated <i>“are both under the care and protection of the Abha Beauty, under the shelter and unerring guidance of His Holiness the Exalted One,”</i> could conflict with one another, because both are vehicles of the same Divine Guidance.</span></span></blockquote><span style="font-family: times;"><span style="font-size: large;">
And: <br /></span></span>
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Although the Guardian, in relation to his fellow members within the Universal House of Justice, cannot override the decision of the majority, it is inconceivable that the other members would ignore any objection he raised in the course of consultation or pass legislation contrary to what he expressed as being in harmony with the spirit of the Cause. It is, after all, the final act of judgment delivered by the Universal House of Justice that is vouchsafed infallibility, not any views expressed in the course of the process of enactment. (<a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/7-december-1969/">7 Dec 1969</a>)</span></span></blockquote>
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As Shoghi Effendi explains, it is the <i>"final judgment"</i> of the Universal House of Justice that is <i>"authoritative and binding"</i>: <br /></span></span>
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<span style="font-family: times;"><span style="font-size: large;"><i>The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá'u'lláh has not expressly revealed.</i> (<a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=authoritative%20and%20binding&action=highlight#pg150">WOB 150</a>)</span></span></blockquote><span style="font-family: times;"><span style="font-size: large;">
And it is this <i>"final judgment"</i> delivered by the Universal House of Justice, and not any views expressed in the course of the enactment of legislation, that is divinely protected from error.</span></span></div><span style="font-family: times;"><span style="font-size: large;">
</span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-47534324564191722802010-07-09T04:24:00.009-04:002020-09-09T11:41:46.389-04:00The Great Importance of Shunning Covenant-breakers<span style="font-size: large;"><span style="font-family: times;"><br />
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</span></span></span></div><div><span style="font-size: large;"><span style="font-family: times;"><span> <i>And now, one of the greatest and most fundamental principles of the Cause of God is to shun and avoid entirely the Covenant-breakers, for they will utterly destroy the Cause of God, exterminate His Law and render of no account all efforts exerted in the past. </i>(<a href="http://reference.bahai.org/en/t/ab/WT/wt-2.html#pg20">The Will and Testament of Abdu'l-Baha, p. 20</a>)<br />
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A unique feature of the Baha'i Faith is that the successorship--the leadership following the passing of the Founder of the Faith--is written, clear, and unmistakable. Since the whole function of the Baha'i Faith is to unite the human race, the instrument of unity cannot itself be allowed to fragment. The "Covenant"--the written declaration of the Successorship--maintains the unity of the Baha'i community, preventing pretenders to leadership, termed "Covenant-breakers," from dividing and misleading the community. In His <a href="http://reference.bahai.org/en/t/c/BWF/bwf-128.html">Last Tablet to America</a> Abdu'l-Baha repeatedly calls on the Baha'is to entirely shun the company of the violators of the Covenant. Though in general shunning of others is contrary to the spirit of the Baha'i teachings, in this one instance it is called for, and it has succeeded in maintaining the unity and integrity of the Baha'i community. In the course of this lengthy and emphatic tablet, He quotes extensively from the Writings of Baha'u'llah, and also includes a verse from the Gospel in which Jesus commanded His followers to sever their hands and pluck out their eyes if they “offend” them.<br />
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What does Jesus Christ mean, when He counsels His believers to pluck out their eyes, and sever their hands? In the Gospel of Matthew, his words are recorded:<br />
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<i>But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.</i> (<a href="http://www.biblegateway.com/passage/?search=Matthew+18&version=NKJV">Matthew 18:6-9</a>)<br />
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The Greek word here translated as “offend” is <i>skandalon</i>, which is a type of animal trap, and literally means to trap or trip up, and, according to Strong's Bible Concordance figuratively means to entice to sin or apostasy. <br />
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Growing up as a Catholic, I understood this verse to be an admonition to not allow the gifts of God to become an enticement to lead us astray.<br />
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There is another meaning, another kind of “cutting off” of hands, that Abdu'l-Baha uses: Removing from the life of the community—shunning—those who would mislead the people. Quoting Baha'u'llah, He writes:<br />
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Again He says: <i>"Say, O my friend and my pure ones! Listen to the Voice of this Beloved Prisoner in this Great Prison. If you detect in any man the least perceptible breath of violation, shun him and keep away from him."</i> Then He says: <i>"Verily, they are manifestations of Satan."</i><br />
In another Tablet, He says: <i>"And turn your faces to the Great Countenance for before long the foul odors of the wicked persons will pass over these regions. God willing, you may remain protected during these days."</i><br />
In the 18th chapter of the Gospel of Matthew, 6th to 9th verses, His Holiness Christ says: <i>"But whosoever shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea. Woe unto the world because of offenses, for it must needs be that offenses come, but woe to that man by whom the offense cometh. Wherefore if thy hand or thy feet offend thee, cut them off and cast them from thee; it is better for thee to enter into life halt or maimed, rather than having two hands or two feet, to be cast into everlasting fire. And if thine eye offend thee, pluck it out and cast it from thee." </i><br />
(Abdu'l-Baha, "Last Tablet to America," <a href="http://reference.bahai.org/en/t/c/BWF/bwf-128.html">Baha'i World Faith, p. 431</a>)<br />
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From the context, we can see that Abdu'l-Baha is here using this verse from the Gospel as support for His warning to shun the company of the Covenant-breakers, and to expel them from the community of believers. This verse says to pluck out the “eye” that misleads, and to cut off the “hand” that misleads. <br />
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In general, the eye and the hand are viewed as invaluable organs and limbs, and in Gleanings Section XCIII Baha'u'llah states that we protect our eyes as we guard our own lives. That which was once most valuable – the hand and the eye – if they become changed, and instead of helping the human organism they threaten its life, they must be severed.<br />
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There was an instance in 2003 of a young man named Aron Ralston who was hiking in a canyon in Utah. His arm became wedged under a boulder, trapping him and making it impossible for him to move. Having exhausted his supply of water, he realized he was going to die. After three days in this condition, he experienced a sense of joy when he realized he could save his life by cutting off his own right hand. He did so, and survived. <a href="http://jmsutton.files.wordpress.com/2009/04/ralstonpic.jpg">Here</a> is his picture after his healing. This is an instance where an organ that is generally highly treasured, has changed, and threatened death, and the person's was saved by severing it. The same can be true for the body of the Cause of God.<br />
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Baha'u'llah has compared learned and distinguished believers to “eyes” and to “hands”:<br />
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<i>Those divines, however, who are truly adorned with the ornament of knowledge and of a goodly character are, verily, as a head to the body of the world, and as eyes to the nations. The guidance of men hath, at all times, been, and is, dependent upon such blessed souls.</i><br />
(Baha'u'llah, <a href="http://reference.bahai.org/en/t/b/ESW/esw-1.html.utf8?query=those%20divines,%20however&action=highlight#gr28">Epistle to the Son of the Wolf, p. 16</a>)<br />
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<i>The divine who hath seized and quaffed the most holy Wine, in the name of the sovereign Ordainer, is as an eye unto the world. Well is it with them who obey him, and call him to remembrance.</i><br />
(<a href="http://reference.bahai.org/en/t/b/PB/pb-23.html.utf8?query=divine%20who%20hath%20seized&action=highlight#gr1">The Proclamation of Baha'u'llah, p. 79</a>)<br />
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<i>Erelong shall We raise up, through the aid of Thy hand, other hands endued with power, with strength and might, and shall establish through them Our dominion over all that dwell in the realms of revelation and creation. Thus will the servants of God recognize the truth that there is none other God beside Me, the Help in Peril, the Self-Subsisting. With these hands, moreover, We shall both bestow and withhold, though none can understand this save those who see with the eye of the spirit. </i>(Baha'u'llah, <a href="http://reference.bahai.org/en/t/b/SLH/slh-4.html.utf8?query=erelong%20shall%20we%20raise%20up&action=highlight#gr31">The Summons of the Lord of Hosts, paragraph 1.31</a>)<br />
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Baha'u'llah has compared the learned to the “eyes” of the body of the community, and its greatest helpers as “hands,” and the Master has written in His Last Tablet to America that there may be circumstances when the “eyes” and the “hands” may need to be severed. The expulsion of the Hand of the Cause Mason Remey is an example of this cutting off of the hand. As Abdu'l-Baha said in His Will, <i>“cast”</i> such a person <i>“out from the congregation of the people of Baha and in no wise accept any excuse from him.”</i><br />
(<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=out%20from%20the%20congregation&action=highlight#pg12">The Will and Testament of Abdu'l-Baha, p. 12</a>)<br />
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The same principle is seen when a learned person is compared to a fruit-bearing tree; but if the person misuses his knowledge, then there is but one use for that wood:<br />
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<i>The spiritually learned must be characterized by both inward and outward perfections; they must possess a good character, an enlightened nature, a pure intent, as well as intellectual power, brilliance and discernment, intuition, discretion and foresight, temperance, reverence, and a heartfelt fear of God. For an unlit candle, however great in diameter and tall, is no better than a barren palm tree or a pile of dead wood.</i><br />
(Abdu'l-Baha, <a href="http://reference.bahai.org/en/t/ab/SDC/sdc-2.html.utf8?query=learned%20must%20be%20characterized&action=highlight#gr22">The Secret of Divine Civilization, p. 33</a>; cited by the Universal House of Justice in its letter of 8 February 1998 to an individual, concerning those who misuse scholarship to assault the Covenant)<br />
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This reminds me of another statement in the <a href="http://reference.bahai.org/en/t/b/HW/hw-152.html">Persian Hidden Words of Baha'u'llah, #79</a>:<br />
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<i>O Son of Desire!<br />
How long wilt thou soar in the realms of desire? Wings have I bestowed upon thee, that thou mayest fly to the realms of mystic holiness and not the regions of satanic fancy. The comb, too, have I given thee that thou mayest dress My raven locks, and not lacerate My throat.</i><br />
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Shoghi Effendi has provided this authoritative interpretation of that verse:<br />
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The expression <i>"tend My raven locks, and not wound My throat"</i> is an allegorical warning by Bahá'u'lláh against the misuse of anything bestowed by Him on the world.<br />
(From a letter dated 6 September 1937 written on behalf of Shoghi Effendi; included in the Compilation on the Hidden Words prepared at the Baha'i World Centre)<br />
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The comb has a proper function, and it can also be misused to cause injury. Likewise, the hand and the eye are valuable to the human organism, but if misused, can do great harm. The same is true with knowledge, and its possessors; knowledge is a great gift, but if it is misused, the community must be protected.<br />
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Baha'u'llah writes of this in the Surih of the Temple:<br />
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<i>Great is the blessedness of that divine that hath not allowed knowledge to become a veil between him and the One Who is the Object of all knowledge, and who, when the Self-Subsisting appeared, hath turned with a beaming face towards Him. He, in truth, is numbered with the learned. The inmates of Paradise seek the blessing of his breath, and his lamp sheddeth its radiance over all who are in heaven and on earth. He, verily, is numbered with the inheritors of the Prophets. He that beholdeth him hath, verily, beheld the True One, and he that turneth towards him hath, verily, turned towards God, the Almighty, the All-Wise.<br />
O ye the dawning-places of knowledge! Beware that ye suffer not yourselves to become changed, for as ye change, most men will, likewise, change. This, verily, is an injustice unto yourselves and unto others. Unto this beareth witness every man of discernment and insight. Ye are even as a spring. If it be changed, so will the streams that branch out from it be changed. Fear God, and be numbered with the godly. In like manner, if the heart of man be corrupted, his limbs will also be corrupted. And similarly, if the root of a tree be corrupted, its branches, and its offshoots, and its leaves, and its fruits, will be corrupted. Thus have We set forth similitudes for your instruction, that perchance ye may not be debarred by the things ye possess from attaining unto that which hath been destined for you by Him Who is the All-Glorious, the Most Bountiful.</i><br />
(Baha'u'llah, <a href="http://reference.bahai.org/en/t/b/SLH/slh-4.html.utf8?query=blessedness%20of%20that%20divine&action=highlight#gr88">The Summons of the Lord of Hosts, p. 48, paragraphs 1.88-1.89</a>)<br />
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<span style="font-size: large;"><span style="font-family: times;"><span>The most grievous example of disobedience to the command to shun the Covenant-breakers, was the family of `Abdu'l-Baha Himself, who disobeyed Shoghi Effendi's instructions to cease all contact with the Covenant-breakers. As the late member of the Universal House of Justice Adib Taherzadeh writes:<br />
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<span style="font-size: large;"><span style="font-family: times;"><span><i>Every member of the Master's family knew well that the old Covenant-breakers were all deadly enemies of the Master and of the Faith and were to be shunned as He had directed. They had not associated with them during the lifetime of 'Abdu'l-Bahá and they did not do so in the early years of Shoghi Effendi's ministry. It did not take very long, however, before secret ties were established between the old Covenant-breakers and certain members of the Master's family. As if a virus had attacked, the disease of Covenant-breaking spread and eventually infected all the surviving members of that noble family, sparing no one. This grievous downfall occurred because of their disobedience to the commandment to shun the Covenant-breakers.</i><br />
(The Child of the Covenant, p. 305)<br />
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<span style="font-size: large;"><span style="font-family: times;"><span>An example of the importance of complete avoidance of Covenant-breakers is shown <a href="http://bahai-covenant.blogspot.com/2009/04/ibrahim-khayrullah-and-american-bahais.html">here</a>.<br />
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</span></span></span></div>Unknownnoreply@blogger.com6tag:blogger.com,1999:blog-1538379590376087070.post-97771786158920052010-05-22T01:46:00.011-04:002020-09-09T11:42:01.063-04:00Leroy Ioas, Champion of the Charters of the Baha'i Faith<span style="font-size: large;"><span style="font-family: times;"><br />
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<span style="font-size: large;"><span style="font-family: times;"><span>The Hand of the Cause of God Leroy Ioas</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><span>Photograph Courtesy Baha'i National Archives, Wilmette</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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One of the most important figures in the history of the Baha'i Faith is Leroy Ioas. A wonderful book about him and his wife Sylvia has been written by his daughter, Anita Ioas Chapman, available from <a href="http://www.grbooks.com/george-ronald-publisher-books/biographical-books/hands-of-the-cause/leroy-ioas-1320066904">George Ronald Publishers</a>. A substantial book, it is thorough, inspiring, and enjoyable to read. <br />
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Even an outline of Mr. Ioas' services to the Baha'i Faith would go for several pages. I will mention only a few here. <br />
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When Mr. Ioas was a boy in his teen years, Abdu'l-Baha came to America, and Leroy saw Him a number of times. Here are a number of <a href="http://bahai-storytelling.blogspot.com/2010/05/lady-chose-spiritual-sight.html">beautiful stories</a> come from these days, one of them is told here. </span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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Mr. Ioas' decades of service in America were followed by his extraordinary services in the Holy Land. Mr. Ioas was capable, vigorous, and well-organized, and served as an executive for a railway company. In 1951, Shoghi Effendi called Mr. Ioas to come and assist him in the Holy Land. Finally, Shoghi Effendi had capable help. At one point, the Guardian had reportedly told Amatu'l-Baha Ruhiyyih Khanum that the local baker had more capable help than he did. Mr. Ioas became known as “the Guardian's Hercules” for the magnitude of services he rendered to Shoghi Effendi. During the course of Mr. Ioas' earlier services in America, Shoghi Effendi had personally written to him:<br />
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<i>“I admire the spirit that animates you, marvel at your stupendous efforts, and greatly rejoice at the success you and your collaborators in the teaching field are achieving.”</i> <br />
(Letter dated March 28, 1943, quoted on page 113, “Leroy Ioas, Hand of the Cause of God")<br />
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If Shoghi Effendi marvelled at Mr. Ioas' efforts—they must have really been something!<br />
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Shoghi Effendi sent Mr. Ioas as his representative to the Intercontinental Conference in Kampala in February, 1953. Shoghi Effendi told him to, on his behalf, shake the hands of every woman believer, and give a hug to every man. There is a beautiful photograph of Mr. Ioas giving the Guardian's love to a man on page 129 of Volume XII of The Baha'i World. The photo caption reads, “Leroy Ioas greeting African Baha'is on behalf of the Guardian, Kampala, Uganda, Africa, February, 1953.” In this photograph you can see Mr. Ioas giving a man the Guardian's hug, and the impact on the man's soul is visible. The same photograph is on page 275 of Mrs. Chapman's book “Leroy Ioas Hand of the Cause of God.”<br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiq7y5fL7uVim7EHgJ1MP75yzJ6G_P7HYru0fIvZTRnrlyko5UQBhemsaGRHO8Q-ngV39L0dwmsv7y1gfP9zrsTo9UC63rnUOsqOmHfypLmFuI5a_a5wIkSUz_Y1DzjCqTFm513muhbTQw/s1600/Ioas+Guardians+Love.JPG" style="-webkit-text-stroke-width: 0px; background-color: transparent; color: #0066cc; font-style: normal; font-variant: normal; font-weight: 400; letter-spacing: normal; margin-left: 16px; margin-right: 16px; orphans: 2; text-align: center; text-decoration: underline; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;"><img border="0" data-original-height="707" data-original-width="917" height="307" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiq7y5fL7uVim7EHgJ1MP75yzJ6G_P7HYru0fIvZTRnrlyko5UQBhemsaGRHO8Q-ngV39L0dwmsv7y1gfP9zrsTo9UC63rnUOsqOmHfypLmFuI5a_a5wIkSUz_Y1DzjCqTFm513muhbTQw/s400/Ioas+Guardians+Love.JPG" width="400" /></a><br />
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Here is a photograph, perhaps taken at the same event, of Mr. Ioas shaking hands with African believers:</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Courtesy Baha'i National Archives, Wilmette</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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In the Holy Land, Mr. Ioas assisted Shoghi Effendi as one of his secretaries. As a member of the International Baha'i Council, he performed diplomatic service; there are photographs of him meeting with Prime Minister David Ben-Gurion, for example, in Mrs. Chapman's book about her father. He also rendered unique service to the Guardian by supervising the construction of the sacred edifices of the Faith on Mount Carmel. </span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Photograph Courtesy Baha'i National Archives, Wilmette</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Mr. Ioas was instrumental in the accomplishment of the purposes of all three of what Shoghi Effendi termed Charters of the Faith:</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><i>It is indeed my fervent and constant prayer that the members of this firmly-knit, intensely alive, world-embracing Community, spurred on by the triple impulse generated through the revelation of the Tablet of Carmel by Bahá'u'lláh and the Will and Testament as well as the Tablets of the Divine Plan bequeathed by the Center of His Covenant -- the three Charters which have set in motion three distinct processes, the first operating in the Holy Land for the development of the institutions of the Faith at its World Center and the other two, throughout the rest of the Bahá'í world, for its propagation and the establishment of its Administrative Order -- may advance from strength to strength and victory to victory.</i><br />
(Shoghi Effendi, Messages to the Baha'i World - 1950-1957, <a href="http://reference.bahai.org/en/t/se/MBW/mbw-45.html">p. 84</a>)<br />
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Mr. Ioas played a key role in the accomplishment of Shoghi Effendi's work in furtherance of all three of these Charters. As a member of the National Teaching Committee in the United States, he played a central role in winning the goals of the Seven Year Plans, in furtherance of the Tablets of the Divine Plan. He supervised construction of the Shrine of the Bab and the International Archives Building on Mount Carmel, in fulfilment of the Tablet of Carmel. And he was a member of an institution established in the Will and Testament of Abdu'l-Baha, the Hands of the Cause of God, as well as being a member of the International Baha'i Council, forerunner to the Universal House of Justice. He was a great defender of the Covenant of Abdu'l-Baha.</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>The International Archives Building with the Dome of the Shrine of the Bab</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Copyright © 2006 <a href="http://media.bahai.org/">Baha'i International Community</a></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><span>Used with permission </span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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In honor of his services, Mr. Ioas was given the inestimable gift of having a door of the Shrine of the Bab named after him by Shoghi Effendi. There is a wonderful photograph of Mr. Ioas standing next to that door, the Bab-i-Ioas, in the book <a href="http://www.grbooks.com/george-ronald-publisher-books/biographical-books/hands-of-the-cause/leroy-ioas-1320066904" target="_blank">“Leroy Ioas”</a> and also seen at <a href="https://www.facebook.com/pages/Leroy-C-Ioas/200952353362741?fref=ts" target="_blank">this Facebook page</a>. The Bab-i-Ioas, the door named after Mr. Ioas, can be seen in this photograph of the Shrine of the Bab. It is the brown door seen behind the circle of trees where Baha'u'llah sat when He directed the place for the Shrine of the Bab to be built.<br />
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<span style="font-size: large;"><span style="font-family: times;"><span>It seems almost inconceivable that Mr. Ioas could render any more extraordinary services, but he did. There was one service that meant more than any other, to Shoghi Effendi.<br />
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An apartment building in which the Covenant-breakers lived, was positioned immediately in front of the Shrine of Baha'u'llah and the Mansion of Bahji. Every time Abdu'l-Baha visited the Shrine of His Father, every time Shoghi Effendi visited the Shrine, the Covenant-breakers were there. Their poisonous presence had polluted the Most Holy Spot for more than six decades. An early photograph of Bahji shows this two-story building, on the left between the trees.</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>The pines of Bahji on the land of the Jamal brothers, site of the dinner which signaled that Baha'u'llah could leave the boundaries of the walled city</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Copyright © 2006 <a href="http://media.bahai.org/">Baha'i International Community</a></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Used with permission </span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><span>Please click image for larger photo</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Following the establishment of the state of Israel, the government proceeded to identify the holy places of all of the religions in the Holy Land, and to officially recognize them. The Shrine of Baha'u'llah was one of these officially-designated Holy Places. I heard, though I do not recall from whom, that Mr. Ioas learned that the government of Israel had passed a law prohibiting residential dwellings within a certain number of meters from a designated holy place. He informed Shoghi Effendi of this, and stated that perhaps the Covenant-breaker dwelling could be removed. The Guardian asked, (paraphrasing, not his exact words), “Leroy, do you really think you could do this?” Mr. Ioas answered that he could not; however, he knew that God assisted everything Shoghi Effendi wanted done, and if Shoghi Effendi told Mr. Ioas to do it, he knew that it could be accomplished. Shoghi Effendi then told him to proceed, and said that it would be a miracle to get the Covenant-breakers out.<br />
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“When Leroy was given this assignment, the Guardian said to him, <i>'Everything you have done up to now, including your work on the Shrine of the Bab, is as silver, whereas removing the Covenant-breakers from Bahji, and securing the buildings and lands for the Faith, will be as gold.'</i> (Leroy Ioas, p. 194)<br />
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This photograph, taken on the occasion of the believers praying at the Shrine of Baha'u'llah following the Ascension of Abdu'l-Baha, clearly shows the building under discussion. On the right is the Shrine of Baha'u'llah. Behind it, not visible in this picture, is the Mansion of Bahji. In the center of the photograph is the apartment house that was occupied by the Covenant-breakers. It was this dwelling that was finally brought into the hands of the Faith in 1957 through the confirmations of God that attended the efforts of Mr. Ioas; and which was destroyed by the Hands of the Cause following their first conclave in December, 1957.<br /></span></span>
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<span style="font-size: large;"><span style="font-family: times;"><span>This was not merely removal of an ugly building from otherwise beautiful gardens, nor merely the eviction of undesirables. This represented the death-blow to the violators of the Covenant. Their violation of the Ark of the Testament -- the Will and Testament of Baha'u'llah establishing His Covenant-- was prophesied in the Bible, as explained by Abdu'l-Baha <a href="https://www.bahai.org/r/965026848">in Some Answered Questions</a>. It was also, in my personal view, as explained by Mirza Abu'l-Fadl, prophesied in Qur'an 2:30, the verse regarding the quarreling of the angels with God upon His appointing a Vicegerent on earth. (See page 23 of the Kalimat Press book "Miracles and Metaphors," by Mirza Abu'l-Fad'l, translated by Juan Ricardo Cole)</span><br /></span></span>
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The joy of Shoghi Effendi at the successful accomplishment of this is evident in his message to the Baha'i world:<br />
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<i>“With feelings of profound joy, exultation and thankfulness, announce on morrow of sixty-fifth Anniversary of Ascension of Bahá'u'lláh, signal, epoch-making victory won over the ignoble band of breakers of His Covenant which, in the course of over six decades, has entrenched itself in the precincts of the Most Holy Shrine of the Bahá'í world...” </i><br />
Shoghi Effendi, Messages to the Baha'i World - 1950-1957, <a href="http://reference.bahai.org/en/t/se/MBW/mbw-55.html">p. 120</a>)<br />
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The Covenant-breakers appealed the dispossession order, and they were not finally evicted until just a few weeks before Shoghi Effendi's passing. He was in London at the time, and Mr. Ioas cabled him, informing him that the Covenant-breakers had finally been evicted, and asking the Guardian if he wished him to proceed with the demolition of the building. Shoghi Effendi cabled back that he would supervise it himself, upon his return. However, Shoghi Effendi passed away shortly thereafter, and never returned to the Holy Land. The Hands of the Cause proceeded with this demolition immediately after their First Conclave:<br />
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<i>“Following the historic inaugural Conclave in Bahji from November 18th to the 25th, 1957, one of the first acts of the Custodians was to fulfil what had been a cherished plan of Shoghi Effendi himself, namely, to tear down the long, two-storey house occupied by a remnant of the Covenant-breakers, a building which abutted on the garden wall of the Mansion of Bahá'u'lláh in Bahji towards the north, the legal possession of which he had acquired, after years of effort, shortly before his passing. We accomplished this in December 1957 not only in a spirit of fidelity to his wishes, but, in our deep sorrow, longing to please him by fulfilling one of his last cherished plans for the beautification of the precincts of our Most Holy Shrine, the Qiblih of our Faith. As the clouds of dust arose from the demolition of this ugly building, in some strange way it assuaged our aching hearts. It was a revelation to me, when we extended the pattern of Shoghi Effendi's garden into the space the demolished building had occupied, to see how, within half a metre, the large symmetrical design of the existing gardens he had made was completed.”</i><br />
(Amatu'l-Baha Ruhiyyih Khanum, Ministry of the Custodians, p. 11)<br />
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<span style="font-size: large;"><span style="font-family: times;"><span>Shoghi Effendi consummated his ministry. He raised up and delivered the Cause of God, intact and vibrant, into the hands of his Lord, in complete fulfillment of his intercessory prayer to the Greatest Holy Leaf:<br />
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<i>“Whatever betide us, however distressing the vicissitudes which the nascent Faith of God may yet experience, we pledge ourselves, before the mercy-seat of thy glorious Father, to hand on, unimpaired and undivided, to generations yet unborn, the glory of that tradition of which thou hast been its most brilliant exemplar.”</i><br />
(Shoghi Effendi, Baha'i Administration, <a href="https://www.bahai.org/r/604276851">p. 196</a>)<br />
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To me, this cleansing of the sanctuary which Shoghi Effendi accomplished through his divinely-guided spirit and through his Hands of the Cause of God, is a symbol of the elevated position and sanctity of the Cause of God at the conclusion of his ministry. He had purified the sanctuary, and the Cause was safely delivered into the hands of the Universal House of Justice. <br />
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Here is a more recent photograph of the Shrine of Baha'u'llah, showing the same area where the Covenant-breaker house had previously stood:</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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The Shrine of Baha'u'llah</span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Copyright © 2006 <a href="http://media.bahai.org/">Baha'i International Community</a></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Used with permission </span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span><span>Please click image for larger photo</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>Other than Amatu'l-Baha Ruhiyyih Khanum, it is hard to imagine any other believer who so effectively served Shoghi Effendi in the accomplishment of the work set before him in all three of these great Charters of the Faith. <br />
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</span></span>Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-1538379590376087070.post-28786060329058873232010-05-06T06:14:00.135-04:002020-10-07T10:27:06.485-04:00Mason Remey's False Claim that his Appointment as President of the International Baha'i Council Constituted his Appointment as Shoghi Effendi's Successor Guardian<span style="font-size: large;"><span style="font-family: times;"><br />
<span><b><span>In the Will and Testament of `Abdu'l-Baha, the Guardian of the Cause was established as the “sacred head” of the Universal House of Justice</span></b>. </span><br />
<span>In His Will and Testament, Abdu'l-Baha wrote that the Guardian of the Cause would serve as the “sacred head and distinguished member for life” of the Universal House of Justice. (<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html#pg14">p. 14, paragraph 25</a>) As explained <a href="http://bahai-covenant.blogspot.com/2009/03/is-universal-house-of-justice.html">in a post about the Universal House of Justice</a>, during the lifetime of Shoghi Effendi the Universal House of Justice could not be brought into being, so Shoghi Effendi could not serve as the “sacred head” of that body. As explained in that same posting, during his lifetime Shoghi Effendi was unable to appoint a successor Guardian in accordance with the provisions of the Will and Testament of Abdu'l-Baha. </span><br />
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<span><b><span>Shoghi Effendi created the temporary institution of the International Baha'i Council and appointed Mason Remey as its President</span></b></span><br />
<span>In the course of developing the institutions of the Baha'i Faith at its World Centre, in 1951 Shoghi Effendi created the temporary institution of the International Baha'i Council, and appointed its members and its officers. Among these was Mason Remey, whom he appointed as its President. That the International Council was temporary in nature is shown by the concluding words of <a href="http://reference.bahai.org/en/t/se/DG/dg-211.html%20">this letter written on Shoghi Effendi's behalf</a>.</span><br />
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<span>Later, Mr. Remey tried to parlay this appointment into something far greater than Shoghi Effendi intended. Some two years after Shoghi Effendi's passing, Mason Remey made the astonishing claim that Shoghi Effendi's appointment of him as President of the International Baha'i Council amounted to designating him--an American with no familial connection whatever to the Manifestation of God--as his successor to the hereditary office of the Guardianship. The requirements of the hereditary institution of the Guardianship are addressed <a href="http://bahai-covenant.blogspot.com/2009/03/spiritual-and-physical-requirements-for.html">here</a></span><span> </span><span>and <a href="http://bahai-covenant.blogspot.com/2009/03/must-guardian-of-cause-be-descendant-of.html">here</a>.</span><br />
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<span><b><span>The Purpose of this Posting</span></b></span><br />
<span>This present posting demonstrates the falsity of Mr. Remey's claims that the International Baha'i Council was in essence the Universal House of Justice, and that his position as President of the International Baha'i Council amounted to the same position as the sacred head of the Universal House of Justice, i.e. the Guardian of the Cause. The statements of Shoghi Effendi emphasizing the significance of the International Baha'i Council in no way amounted to his designation of Mason Remey as successor to the office of the Guardianship.</span><br />
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<span><b><span>Mason Remey's Claim</span></b></span><br />
<span>(First, a note: Though we must strictly avoid reading the writings of Covenant-breakers, if the head of the Faith quotes one of them, we can be confident that it is for our spiritual protection and immunization.)</span><br />
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<span>Three years after Shoghi Effendi's passing, in 1960, the Hands of the Cause of God, for the protection of the Baha'i community, wrote to the Baha'is of the world about Mason Remey's claims. The Hands quoted a statement Mr. Remey had widely distributed through the Baha'i world earlier that same year. Mr. Remey said:</span><br />
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<span><i><span>“He who is President of the Universal House of Justice is the Guardian of the Faith for he who is the Guardian of the Faith is President of the Universal House of Justice. These two offices are one and the same.”</span></i></span><br />
<span>(Mason Remey, quoted in a letter from the Hands of the Cause to all National Spiritual Assemblies dated October 15, 1960, <i>Ministry of the Custodians</i>, p. 232)</span><br />
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<span><b><span>Hints and Signs</span></b></span><br />
<span>Mason Remey claimed that his appointment by Shoghi Effendi as President of the International Baha'i Council constituted a hint or a sign that Shoghi Effendi also intended this as his appointment of his successor Guardian. As explained <a href="http://bahai-covenant.blogspot.com/2009/03/unmistakable-clarity-of-covenant.html">here</a>, the Baha'i Covenant of Successorship is always written and explicit, not a matter of hints. </span><br />
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<span><b><span>Creation of the International Baha'i Council</span></b></span><br />
<span>In 1951 Shoghi Effendi brought the International Baha'i Council into being. He viewed this as a matter of great significance, as shown by the following cable he sent to the Baha'i world:</span><br />
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<span><i><span>Proclaim National Assemblies of East and West weighty epoch-making decision of formation of first International Bahá'í Council, forerunner of supreme administrative institution destined to emerge in fullness of time within precincts beneath shadow of World Spiritual Center of Faith already established in twin cities of 'Akká and Haifa. Fulfillment of prophecies uttered by Founder of Faith and Center of His Covenant culminating in establishment of Jewish State, signalizing birth after lapse of two thousand years of an independent nation in the Holy Land, the swift unfoldment of historic undertaking associated with construction of superstructure of the Báb's Sepulcher on Mount Carmel, the present adequate maturity of nine vigorously functioning national administrative institutions throughout Bahá'í World, combine to induce me to arrive at this historic decision marking most significant milestone in evolution of Administrative Order of the Faith of Bahá'u'lláh in course of last thirty years. Nascent Institution now created is invested with threefold function: first, to forge link with authorities of newly emerged State; second, to assist me to discharge responsibilities involved in erection of mighty superstructure of the Báb's Holy Shrine; third, to conduct negotiations related to matters of personal status with civil authorities. To these will be added further functions in course of evolution of this first embryonic International Institution, marking its development into officially recognized Bahá'í Court, its transformation into duly elected body, its efflorescence into Universal House of Justice, and its final fruition through erection of manifold auxiliary institutions constituting the World Administrative Center destined to arise and function and remain permanently established in close neighborhood of Twin Holy Shrines. Hail with thankful, joyous heart at long last the constitution of International Council which history will acclaim as the greatest event shedding luster upon second epoch of Formative Age of Bahá'í Dispensation potentially unsurpassed by any enterprise undertaken since inception of Administrative Order of Faith on morrow of 'Abdu'l-Bahá's Ascension, ranking second only to glorious immortal events associated with Ministries of the Three Central Figures of Faith in course of First Age of most glorious Dispensation of the five thousand century Bahá'í Cycle. Advise publicize announcement through Public Relations Committee.</span></i></span><br />
<span><i><span>Shoghi</span></i></span><br />
<span>(Cablegram dated January 9, 1951, <a href="http://reference.bahai.org/en/t/se/MBW/mbw-5.html">Messages to the Baha'i World - 1950-1957, p. 7</a>)</span><br />
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<span>This was the first organized international body at the Baha'i World Centre in the Holy Land. For the first time, one could see a glimpse of the outline of how the Administrative Order designed by Abdu'l-Baha would look. The International Baha'i Council, initially with five appointed members, and eventually raised by Shoghi Effendi to nine members, foreshadowed the Institution of the Universal House of Justice, and was described by Shoghi Effendi as its “forerunner.”</span><br />
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<span>Among the members, Shoghi Effendi appointed his wife, Amatu'l-Baha Ruhiyyih Khanum as his liaison to that body, and Charles Mason Remey as its President. A decade later Mason Remey made the preposterous claim that his appointment as President of this body amounted to Shoghi Effendi appointing him as his successor Guardian, as explained <a href="http://bahai-covenant.blogspot.com/2009/04/mason-remey-covenant-breaker.html">here</a> in quotations from the Hands of the Cause of God. In essence, Mr. Remey's tortured logic was that the International Baha'i Council and the Universal House of Justice were one and the same; and that since Shoghi Effendi appointed Mr. Remey as President of the International Council, this was the same as making him the head of the Universal House of Justice; and since the head of the Universal House of Justice is the Guardian of the Faith, Shoghi Effendi was naming Mr. Remey as Guardian.</span><br />
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<span>It is therefore important that we first clearly see that the International Baha'i Council was not the Universal House of Justice, to show that there is no merit to Mr. Remey's claim.</span><br />
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<span>The institution of the House of Justice was established by Baha'u'llah, who promised that its members would be guided by God. As Shoghi Effendi wrote, the members of the Universal House of Justice</span><br />
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<span>“ . . . are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. <i>"God will verily inspire them with whatsoever He willeth,"</i> is Bahá'u'lláh's incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation.”</span><br />
<span>(Shoghi Effendi, <a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html.utf8?query=incontrovertible&action=highlight#gr30">The World Order of Baha'u'llah, p. 153</a>)</span><br />
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<span>Baha'u'llah provided that this divinely-guided body, the Universal House of Justice, would supplement and apply His revealed laws. </span><br />
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<span><b>The significance of the International Baha'i Council</b> </span><br />
<span>That the Guardian viewed the establishment of the International Baha'i Council as of great importance, is clear from the text of his above-quoted cablegram. He describes its establishment as "epoch-making" and "historic," as the "most significant milestone" in the evolution of the Administrative Order of the Faith, and as the "greatest event" in the second epoch of the Formative Age, "surpassing any enterprise" since the passing of Abdu'l-Baha.</span><br />
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<span>However, he makes no reference to the successorship, and to view this body he appointed as identical with the Universal House of Justice, and to view his appointment of Mr. Remey as President, as his appointment of his successor Guardian is demonstrably wrong, for a number of reasons shown in the Baha'i Writings.</span><br />
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<span><b><span>1. As provided by Abdu'l-Baha, the Universal House of Justice comes into being when it has been elected by the National Spiritual Assemblies of the world, whereas the International Baha'i Council was created by Shoghi Effendi and its members were appointed by him. The difference in the manner of creation of these two institutions demonstrates that they are distinct in essence from one another.</span></b></span><br />
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<span><a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=elect&action=highlight#gr26">In His Will</a>, Abdu'l-Baha specified the manner in which the Universal House of Justice was to be established:</span><br />
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<span><i>“And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God’s faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved and the Guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him.”</i> (<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html.utf8?query=elect&action=highlight#gr26">The Will and Testament of Abdu'l-Baha, p. 14</a>)</span><br />
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<span>This is the only manner of bringing the Universal House of Justice into being--election by the Secondary Houses of Justice, now known as National Spiritual Assemblies. A body brought into being in any other way is simply not the Universal House of Justice. There is no other valid way of bringing the House of Justice into being, which Abdu'l-Baha explicitly confirmed in the following Tablet (and in light of Mr. Remey's claim, the first words of the Tablet are also relevant):</span><br />
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<span><i><span>“My purpose is this, that ere the expiration of a thousand years, no one has the right to utter a single word, even to claim the station of Guardianship. The Most Holy Book is the Book to which all peoples shall refer, and in it the Laws of God have been revealed. Laws not mentioned in the Book should be referred to the decision of the Universal House of Justice. There will be no grounds for difference... Beware, beware lest anyone create a rift or stir up sedition. Should there be differences of opinion, the Supreme House of Justice would immediately resolve the problems. Whatever will be its decision, by majority vote, shall be the real truth, inasmuch as that House is under the protection, unerring guidance and care of the one true Lord. He shall guard it from error and will protect it under the wing of His sanctity and infallibility. He who opposes it is cast out and will eventually be of the defeated.</span></i></span><br />
<span><i><span> “The Supreme House of Justice should be elected according to the system followed in the election of the parliaments of Europe. And when the countries would be guided, the Houses of Justice of the various countries would elect the Supreme House of Justice.</span></i></span><br />
<span><i><span> “At whatever time all the beloved of God in each country appoint their delegates, and these in turn elect their representatives, and these representatives elect a body, that body shall be regarded as the Supreme House of Justice.</span></i></span><br />
<span><i><span> “The establishment of that House is not dependent upon the conversion of all the nations of the world. For example, if conditions were favourable and no disturbances would be caused, the friends in Persia would elect their representatives, and likewise the friends in America, in India, and other areas would also elect their representatives, and these would elect a House of Justice. That House of Justice would be the Supreme House of Justice. That is all.”</span></i></span><br />
<span>(Abdu'l-Baha, Quoted in "Messages from the Universal House of Justice 1963-1986," Paragraphs 23.11-23.14)</span><br />
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<span><b><span>2. The Universal House of Justice is promised infallible divine guidance, in Tablets by Baha'u'llah and in the Will and Testament of Abdu'l-Baha, a point emphasized repeatedly by Shoghi Effendi; yet he makes no reference to the International Baha'i Council being the recipient of divine guidance, the distinguishing feature of the Universal House of Justice.</span></b></span><br />
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<span>In the Master's Will, p. 11, He states that the Guardian of the Cause of God, as well as "the Universal House of Justice, to be universally elected and established," will be guided by the Bab and Baha'u'llah. He then states that all must turn to them, and that turning away from them is turning away from God. This is an inherent part of the institution of the Universal House of Justice -- its infallible divine guidance, and its sovereignty over the believers. If the International Baha'i Council had been the Universal House of Justice, Shoghi Effendi would have referred to both of these characteristics, and he did not. Without these traits, it is not the Universal House of Justice. It is perhaps comparable to Abdu'l-Baha's explanation that the creation always existed, because the title "Creator" carries with it the implication of a creation:</span><br />
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<span><i><span>It is as though man should conceive of a king without country, army, treasury and all that constitutes sovereignty or kingdom. Is it possible to conceive of such a sovereign? A king must be possessed of a dominion, an army and all that appertains to sovereignty in order that his sovereignty may be a reality.</span></i></span><br />
<span>(Abdu'l-Baha, <a href="http://reference.bahai.org/en/t/ab/PUP/pup-113.html">The Promulgation of Universal Peace, p. 377</a>)</span><br />
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<span>In like manner, the International Baha'i Council was not the Universal House of Justice, because it lacked the essential quality of sovereignty over the believers. In contrast, from the moment of the election of the Universal House of Justice in 1963, it received God's infallible guidance, and pursuant to the authority granted to it in the Master's Will and Testament, "all must turn" to it.</span><br />
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<span><b><span>3. If the International Baha'i Council was in essence the Universal House of Justice, Shoghi Effendi would have said so.</span></b></span><br />
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<span>Shoghi Effendi stated that the International Baha'i Council was the “forerunner” of the Universal House of Justice, but then it would “develop” into a Baha'i Court and “transform” into an elected Baha'i Council and finally “effloresce” into the Universal House of Justice (<a href="http://reference.bahai.org/en/t/se/MBW/mbw-5.html">Messages to the Baha'i World, pp. 7-8</a>).</span><br />
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<span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZjZwGpe_1E94GxFLEselIewo7n1OeVgfHG-A1YNZFxEZ0Mc3TAIDIACvoQAcrSmJ2WS4OcsypYiYD3yuFjcouk43CHvlzhu7LTxS7CEiglWhQ58Dhnw8M1i3v1R7MzYqazEvTc8haYvs/s1600/Elected+International+Baha%27i+Council+1961.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" fba="true" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZjZwGpe_1E94GxFLEselIewo7n1OeVgfHG-A1YNZFxEZ0Mc3TAIDIACvoQAcrSmJ2WS4OcsypYiYD3yuFjcouk43CHvlzhu7LTxS7CEiglWhQ58Dhnw8M1i3v1R7MzYqazEvTc8haYvs/s320/Elected+International+Baha'i+Council+1961.jpg" width="320" /></a></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>The elected International Baha'i Council. <br />For more information see <a href="http://bahaihistoricalfacts.blogspot.com/2010/11/ridvan-1961-newly-elected-international.html" target="_blank">here</a>.</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span>These intermediate steps show how far the International Baha'i Council was, from being the Universal House of Justice. For purposes of comparison, please observe the emphatic language Shoghi Effendi uses in demonstrating the identity of today's “Spiritual Assemblies” with the future local “Houses of Justice”: </span><br />
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<span><i><span>That the Spiritual Assemblies of today will be replaced in time by the Houses of Justice, and are to all intents and purposes identical and not separate bodies, is abundantly confirmed by 'Abdu'l-Bahá Himself. He has in fact in a Tablet addressed to the members of the first Chicago Spiritual Assembly, the first elected Bahá'í body instituted in the United States, referred to them as the members of the "House of Justice" for that city, and has thus with His own pen established beyond any doubt the identity of the present Bahá'í Spiritual Assemblies with the Houses of Justice referred to by Bahá'u'lláh. For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Bahá'í communities throughout the world the temporary appellation of Spiritual Assemblies, a term which, as the position and aims of the Bahá'í Faith are better understood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice. Not only will the present-day Spiritual Assemblies be styled differently in future, but they will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Bahá'u'lláh...</span></i></span><br />
<span>(<a href="http://reference.bahai.org/en/t/se/WOB/wob-3.html#pg6">Shoghi Effendi, The World Order of Baha'u'llah, p. 6</a>)</span><br />
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<span>This contrast between the language Shoghi Effendi used when he wished to convey the identity of two Baha'i institutions, and the language he used to describe the International Baha'i Council, shows that it was not identical with, or in essence the same as, the Universal House of Justice. As more fully explained <a href="http://bahai-covenant.blogspot.com/2009/04/mason-remey-covenant-breaker.html">here</a> this completely undermines Mason Remey's preposterous claim that when Shoghi Effendi announced the coming into being of the temporary institution of the International Baha'i Council, and its temporary officers, this was also his designation of his successor Guardian.</span><br />
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<span><b>4. If the International Baha'i Council was the Universal House of Justice, Shoghi Effendi would have said that it was the Body specifically called for in the Most Holy Book and in Abdu'l-Baha's Will and Testament.</b> </span><br />
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<span>It will help to understand this point if we compare the language Shoghi Effendi used, when he appointed the first contingent of the Hands of the Cause of God, an institution also provided for in Abdu'l-Baha's Will and Testament:</span><br />
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<span><i><span>"Hour now ripe to take long inevitably deferred step in conformity with provisions of 'Abdu'l-Bahá's Testament in conjunction with six above-mentioned steps through appointment of first contingent of Hands of Cause of God..."</span></i></span><br />
<span>(Shoghi Effendi, <a href="http://reference.bahai.org/en/t/se/MBW/mbw-15.html">Messages to the Baha'i World, p. 20</a>)</span><br />
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<span>Here, Shoghi Effendi stated that the institution of the Hands of the Cause of God was one of the sacred institutions called for in the Will and Testament of Abdu'l-Baha, and was established “in conformity” with the Will. Likewise, the Universal House of Justice is named in Abdu'l-Baha's Will as one of His twin successors. It is very telling that the Guardian does not write that the International Baha'i Council was established in conformity with the provisions of Abdu'l-Baha's Will, in any of his messages concerning that body. In fact, Shoghi Effendi himself created this institution, which served as a subsidiary organ of the Guardianship, and entirely lacked the independent nature of the Universal House of Justice. He refers to it as "newly created" rather than as created by the Will and Testament.</span><br />
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<span><b>5. If the International Council was in essence the Universal House of Justice, then Shoghi Effendi would not have continued to say that the Universal House of Justice had not yet been brought into being. </b> </span><br />
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<span>Following his creation of the International Baha'i Council early in 1951, Shoghi Effendi many times stated that the Universal House of Justice will come into being in the future. For example, in May, 1953 Shoghi Effendi wrote of the “eventual emergence” of the Universal House of Justice:</span><br />
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<span>The International Bahá'í Council, comprising eight members, charged with assisting in the manifold activities attendant upon the rise of the World Administrative Center of the Faith, which must pave the way for the formation of a Bahá'í International Court and the eventual emergence of the Universal House of Justice, the supreme legislative body of the future Bahá'í Commonwealth, has been established, enlarged, and the functions of its members defined.</span><br />
<span>(Shoghi Effendi, <a href="http://reference.bahai.org/en/t/se/MBW/mbw-71.html">Messages to the Baha'i World - 1950-1957, p. 149</a>)</span><br />
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<span>In 1957 he writes in two letters to the National Spiritual Assembly of New Zealand, <a href="http://reference.bahai.org/en/t/se/ARO/aro-64.html">here</a> and <a href="http://reference.bahai.org/en/t/se/ARO/aro-66.html">here</a>, of “the future Universal House of Justice.” (P. 71, Arohanui)</span><span> </span><span>There are many other such examples.</span><br />
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<span><b><span>6. According to the Baha'i Writings the membership of the Universal House of Justice is confined to men, for a reason that will become apparent in the future; Shoghi Effendi appointed several distinguished women to the International Baha'i Council.</span></b></span><br />
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<span>In a Tablet found <a href="http://reference.bahai.org/en/t/ab/SAB/sab-39.html">here</a>, Abdu'l-Baha revealed: </span><br />
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<span><i><span>The House of Justice, however, according to the explicit text of the Law of God, is confined to men; this for a wisdom of the Lord God's, which will erelong be made manifest as clearly as the sun at high noon. </span></i></span><br />
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<span>Shoghi Effendi appointed several women to the International Baha'i Council over a period of years, including his wife Amatu'l-Baha Ruhiyyih Khanum, Amelia Collins, Sylvia Ioas, Jesse Revell, Ethel Revell, and Gladys Weeden. All of them rendered important services–some of them, extraordinarily important services—to the Baha'i Faith, and two of them were Hands of the Cause of God. (You can read more about the Hand of the Cause Amelia Collins in <a href="http://bahai-insights.blogspot.com/2010/05/make-shoghi-effendi-happy.html">this post about her dedicated service</a>.) Since Shoghi Effendi himself had confirmed that the membership of the Universal House of Justice was confined to men, he viewed the International Baha'i Council as a distinct institution, as the last sentence of this letter written on his behalf clearly states:</span><br />
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<span><i><span>“As regards your question concerning the membership of the Universal House of Justice, there is a Tablet from ‘Abdu’l-Bahá in which He definitely states that the membership of the Universal House is confined to men and that the wisdom of it will be fully revealed in the future. In the local, as well as the National Houses of Justice, however, women have the full right of membership. It is therefore, only to the International House that they cannot be elected. The Bahá’ís should accept this statement of the Master in a spirit of deep faith, confident that there is a divine guidance and wisdom behind it, which will be gradually unfolded to the eyes of the world.” </span></i></span><br />
<span><i><span>“Regarding your question, the Master said the wisdom of having no women on the International House of Justice, would become manifest in the future. We have no other indication than this. </span></i></span><br />
<span><i><span>“At present there are women on the International Council, and this will continue as long as it exists, but when the International House of Justice is elected, there will only be men on it, as this is the law of the Aqdas.” </span></i></span><br />
<span>(From a letter on behalf of Shoghi Effendi dated July 28, 1936; <a href="http://reference.bahai.org/en/t/se/DG/dg-211.html">Directives from the Guardian, p. 79, #211</a>)</span><br />
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<span>This last sentence of the Guardian's letter also demonstrates that the institution of the International Council was temporary in nature, and by implication, its members and its officers were therefore also temporary and not permanent.</span><br />
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<span><b><span>7. The Guardian of the Cause was, according to the Will, to serve as the irremovable member and sacred head of the Universal House of Justice; Shoghi Effendi was not a member of the International Baha'i Council, and if the Council was in essence the Universal House of Justice, Shoghi Effendi would have been a member of that body and would have served as its sacred head.</span></b></span><br />
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<span>As discussed above, in the Will, the Master had written of the Universal House of Justice, that <i>"the Guardian of the Cause of God is its sacred head and the distinguished member for life of that body." </i></span><br />
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<span>There are two points made in this passage of the Will: That the Guardian is a member for life of the Universal House of Justice, and that he is its sacred head. As the Hands of the Cause explained, in refutation of Mr. Remey's claim:</span><br />
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<span><i><span>“If the President of the International Bahá'í Council is ipso facto the Guardian of the Bahá'í Faith, then the beloved Guardian, himself, Shoghi Effendi would have had to be the President of this first International Bahá'í Council.”</span></i></span><br />
<span>(Excerpt from a letter dated October 15, 1960 from the Hands of the Cause to all National Spiritual Assemblies, <i>Ministry of the Custodians</i>, p. 234)</span><br />
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<span>The Hands of the Cause here refute Mason Remey's claim that since he was the President of the International Baha'i Council, and since, he claimed, the Council was the Universal House of Justice, then ipso facto, his position as its President was the same as Guardian of the Faith. What escaped Mr. Remey's faulty logic was that if the Council had been the House of Justice, Shoghi Effendi would have been its Head.</span><br />
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<span>In addition, if the Council was in reality the Universal House of Justice, Shoghi Effendi would have been a member, and he was not. This is a second fact that demonstrates that the International Council was not the House of Justice.</span><br />
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<span>Furthermore, there is no indication that Mason Remey's position as President of the Council was permanent, in contrast to the position of the Guardian of the Faith on the Universal House of Justice. As Abdu'l-Baha writes in His Will, the Guardian of the Cause is the <i>“distinguished member for life of that body.”</i> (Will and Testament of Abdu'l-Baha, p. 14, paragraph 25) Amatu'l-Baha Ruhiyyih Khanum has commented on this verse:</span><br />
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<span>“The sentence in question reads, referring to the Universal House of Justice, <i>'the guardian of the Cause of God is its sacred head and the distinguished member for life of that body.'</i> Shoghi Effendi said the actual word, for which he substituted the milder <i>'member for life'</i>, was <i>'irremovable'</i>.”</span><br />
<span>(Ruhiyyih Khanum, <i>The Priceless Pearl</i>, pp. 203-204) </span><br />
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<span>The Guardian of the Cause was to be the irremovable member of the Universal House of Justice. As the Hands of the Faith pointed out, during the planned transition from the appointed to the elected International Baha'i Council specified by Shoghi Effendi to take place in the future, there is no indication that the members or officers would be the same:</span><br />
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<span><i><span>“If the presidency of the first International Bahá'í Council, which was not an elected body but appointed by Shoghi Effendi was a permanent thing, why did the beloved Guardian himself call for an elected International Bahá'í Council in the future as part of the evolution of this institution and its eventual efflorescence into the Universal House of Justice?</span></i></span><br />
<span><i><span> “We have not even an intimation in any writing of Shoghi Effendi that the officers of the first appointed International Bahá'í Council would be carried forward into the elected International Bahá'í Council.</span></i></span><br />
<span><i><span> “There is nothing to indicate anywhere in the Teachings that the officers of the elected International Bahá'í Council would not be elected according to the pattern of election of every other Bahá'í elected body.”</span></i></span><br />
<span>(Excerpt from a letter from the Hands of the Cause to all National Spiritual Assemblies dated October 15, 1960, <i>Ministry of the Custodians</i>, p. 234)</span><br />
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<span><b><span>Conclusion</span></b></span><br />
<span>The foregoing is sufficient to disprove the fantastic notion that Shoghi Effendi's creation of the International Baha'i Council, and his appointment of Mason Remey as its President, was his appointment of Mr. Remey to the hereditary office of the Guardianship after Shoghi Effendi's own passing. Mr. Remey had himself, as demonstrated <a href="http://bahai-covenant.blogspot.com/2009/04/mason-remey-covenant-breaker.html" target="_blank">here previously</a>, acknowledged in writing that Shoghi Effendi had appointed no successor and that no one was eligible to be appointed to that office. </span><br />
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<span>This explanation will, of course, not stop Covenant-breakers from bringing forth their claims. Their insatiable ambition, their passionate love of leadership overcomes all restraint, all logic and proof. But to any fair-minded reader it should now be apparent that in the International Baha'i Council Shoghi Effendi was creating a different institution—different in nature, in composition, in manner of creation and in purpose—from the Universal House of Justice. The Council entirely lacked its own independent divine guidance, and Shoghi Effendi never identified it as in essence being the Universal House of Justice. Mr. Remey's preposterous claim that Shoghi Effendi's appointment of him to a temporary position in a transitional institution amounted to his appointment of him as second Guardian of the Faith, was one more sad attempt to assert leadership of the Baha'i Faith, in contravention of the unmistakably clear <a href="http://bahai-covenant.blogspot.com/2009/03/why-is-obedience-to-covenant-so.html">Covenant of `Abdu'l-Baha</a>. </span><br />
<span><br /></span>
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<span style="font-size: large;"><span style="font-family: times;"><span><b><span>8. Shoghi Effendi did not seek the assent of the nine Hands of the Cause, and this demonstrates that he had no thought of appointing Mason Remey as his successor Guardian when he named him as the President of the International Baha'i Council.</span></b></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
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<span style="font-size: large;"><span style="font-family: times;"><span>As discussed in <a href="http://bahai-covenant.blogspot.com/2009/04/shoghi-effendi-didnt-write-will-and.html">a previous post about the Gaurdian</a>, in His Will and Testament, Abdu'l-Baha directed the nine Hands of the Cause most closely occupied with the important services in the work of the Guardian, to give their assent to Shoghi Effendi's choice of successor. As explained <a href="http://bahai-covenant.blogspot.com/2009/03/must-guardian-of-cause-be-descendant-of.html">in this article about the Gaurdianship</a>, Shoghi Effendi could only designate as the next Guardian one of the male descendants of Baha'u'llah, and none of them was eligible. Had Shoghi Effendi been able to designate a successor Guardian, he would have, during his lifetime, as required by the Master's Will, directed the Hands of the Cause to choose nine of their number, and asked them to vote on this appointment. In my personal opinion, no work of these nine Hands of the Cause would have been more important than giving their assent to the choice of successor Guardian; and because Shoghi Effendi could not appoint a successor, he did not direct the body of the Hands of the Cause to elect these nine who would be involved in his "important services." Since he did not do so, and since he did not identify his successor to these Hands of the Cause and seek their assent, there is no foundation to the specious claim that appointing Mason Remey as President of the International Baha'i Council was tantamount to appointing him as the next Guardian.</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
</span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-84433255996832979512009-12-12T17:45:00.004-05:002020-09-09T11:42:26.919-04:00Baha'u'llah's Prayer for Divine Assistance<div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkd58n47cjEebKyzZ3IQPYU6kRMcRfcxenhe70H2dw2ENwNczpO7d5-JMiTXYQN1_05GE5yr2e5sdh4nrye4PzJSIx1WGc2W44ea75xU-g45sw_pUwht8e_9fcjXH0CNWd9GofS_lGZz8/s1600-h/Akka+Prison+by+Robert+Weinberg.JPG" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5414485048653393474" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkd58n47cjEebKyzZ3IQPYU6kRMcRfcxenhe70H2dw2ENwNczpO7d5-JMiTXYQN1_05GE5yr2e5sdh4nrye4PzJSIx1WGc2W44ea75xU-g45sw_pUwht8e_9fcjXH0CNWd9GofS_lGZz8/s400/Akka+Prison+by+Robert+Weinberg.JPG" style="cursor: pointer; display: block; height: 302px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a><span>Akka (Acre) Citadel where Baha'u'llah was incarcerated in 1868</span>
<span>Photograph</span><span style="font-weight: bold;"> ©</span><span> 2009 Robert Weinberg, used with permission</span></span></span>
</div><span style="font-family: times;"><span style="font-size: large;">
<span><span>Baha'u'llah revealed this prayer for divine assistance. It mentions the victory of God's Covenant, and Baha'u'llah's imprisonment:</span>
<span style="font-style: italic;">I give praise to Thee, O Lord my God! I entreat Thee by Thy Name through which Thou didst cause the dawn to appear, and the winds to blow, and the seas to surge, and the trees to bring forth their fruits, and the earth to be beautified with its rivers, that Thou wilt aid all them that are dear to Thee with both Thy visible and invisible hosts. Render them, moreover, victorious over all those who have so rebelled in Thy land, and dishonored Thy name, and disbelieved in Thy signs, and broken Thy Covenant, and cast behind their backs Thy laws, and have to such an extent risen up against Thee, that they carried into captivity Thy kindred, and flung the Manifestation of Thy Self into prison, and immured Him Who is the Day-Spring of Thine Essence in the most desolate of cities.</span>
<span style="font-style: italic;">Thou, O my Lord, art He whose strength is immense, Whose decree is terrible. Lay hold on Thine adversaries by the power of Thy sovereignty, and assemble Thy loved ones beneath the shadow of the tree of Thy oneness, that they may stand before Thy throne, and catch the accents of Thy voice, and gaze on Thy beauty, and discover the power of Thy might.</span>
<span style="font-style: italic;">Thou art, verily, the All-Powerful, the Almighty.</span>
<span>(</span><a href="http://reference.bahai.org/en/t/b/PM/pm-35.html">Prayers and Meditations by Baha'u'llah XXXV, p. 45</a><span>)</span>
</span></span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-91307582921028888822009-10-28T07:40:00.008-04:002020-09-09T11:42:38.097-04:00The Spirit of Protection -- The Watchful Eye of Loving Kindness<span style="font-size: large;"><span style="font-family: times;"><span>
<span>The individual Baha'i shares the responsibility to protect the Cause of God. Abdu'l-Baha praised the believers who are faithful to the Covenant and protect the Faith:</span>
<span>"All-praise to Him Who, by the Shield of His Covenant, hath guarded the Temple of His Cause from the darts of doubtfulness, Who by the Hosts of His Testament hath preserved the Sanctuary of His most Beneficent Law and protected His Straight and Luminous Path, staying thereby the onslaught of the company of Covenant-breakers, that have threatened to subvert His Divine Edifice; Who hath watched over His Mighty Stronghold and All-Glorious Faith, through the aid of men whom the slander of the slanderer affect not, whom no earthly calling, glory and power can turn aside from the Covenant of God and His Testament, established firmly by His clear and manifest words, writ and revealed by His All-Glorious Pen and recorded in the Preserved Tablet."</span>
<span>(The Will and Testament of 'Abdu'l-Bahá, p. 3)</span>
<span>In other verses in His Will, He also calls on the individual believers to protect the Faith:</span>
<span>"O ye beloved of the Lord! The greatest of all things is the protection of the True Faith of God, the preservation of His Law, the safeguarding of His Cause and service unto His Word."</span>
<span>(The Will and Testament of 'Abdu'l-Bahá, p. 3)</span>
<span>“Guard ye the Cause of God, protect His law and have the utmost fear of discord."</span>
<span>(The Will and Testament of 'Abdu'l-Bahá, p. 19)</span>
<span>"Hence, the beloved of the Lord must entirely shun them, avoid them, foil their machinations and evil whisperings, guard the Law of God and His religion, engage one and all in diffusing widely the sweet savors of God and to the best of their endeavor proclaim His Teachings."</span>
<span>(The Will and Testament of 'Abdu'l-Bahá, p. 25)</span>
<span>His sister, the Greatest Holy Leaf, wrote:</span>
<span>“... He [Abdu'l-Baha] trained and with His own hand fostered a number of souls who would stand as a mighty fortress protecting the Cause, and as armour-plate for the Ark of the Covenant. With awesome power, these would scatter the forces of illusion, and with heavy blows, strike down the false rumours of the people of doubt. God be praised, that labour bore fruit, and the meaning of those toilsome efforts became plain. Those blessed souls rose up in all their loyalty, and with their steadfastness and long-suffering they served as shining examples for the children of salvation.”</span>
<span>(Bahiyyih Khanum, p. 153)</span>
<span>Dear friends! A great obligation of every Bahá'í is vigilance to protect and shield the stronghold of the Faith from the onslaught of the enemies.</span>
<span>(Bahiyyih Khanum, p. 164)</span>
<span>“Truly that which you have done is appropriate and the way you have reacted is highly fitting and proper, because in the Will and Testament primary emphasis has been laid on guarding and protecting the Cause of God. Thus it has been revealed: 'O ye beloved of the Lord! The greatest of all things is the protection of the true Faith of God, the preservation of His Law, the safeguarding of His Cause and service unto His Word.' Praise be to God that those blessed and enraptured souls who are enkindled with the fire of His love have been graciously assisted to preserve and shield the Faith of God.”</span>
<span>(Bahiyyih Khanum, p. 214)</span>
<span>THE SPIRIT OF PROTECTION</span>
<span>What is the spirit of protection of the Cause of God? A prominent attribute of many of the protectors of the Faith is their great kindness. In particular, this has been true of the Hands of the Cause of God.</span>
<span>In one of His prayers, Abdu'l-Baha expresses this wonderful trait, when He calls upon God to protect the loved ones of God with the “watchful eye of Thy loving kindness.” This is a signal trait of the protectors – a unique blending of loving-kindness, and watchfulness. It is not a reproaching protection—the protector looks over the believers with loving kindness.</span>
<span>THE LAW OF UNIVERSAL LOVE</span>
<span>As can testify the millions who met them, the Hands of the Cause were extremely kind-natured, and very effective protectors. This is in keeping with this guidance:</span>
<span>“O people of Baha! Ye are the dawning-places of the love of God and the daysprings of His loving-kindness.” (Tablets of Baha'u'llah, p. 129)</span>
<span>“O ye beloved of the Lord! In this sacred Dispensation, conflict and contention are in no wise permitted. Every aggressor deprives himself of God's grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightforwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. So intense must be the spirit of love and loving kindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations earthly. Thus man must strive that his reality may manifest virtues and perfections, the light whereof may shine upon everyone. The light of the sun shineth upon all the world and the merciful showers of Divine Providence fall upon all peoples. The vivifying breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board. In like manner, the affections and loving kindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in no wise permitted.” (The Will and Testament of Abdu'l-Baha, p. 13)</span>
<span>The Hands of the Cause, the great protectors of the Faith, showed this wonderful spirit</span></span>.
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5jrLR19wHNfnotZmxqduSAoEOvDyjX05AddOYU2qBTyt-AtLVnB64CuAA0wTIXKugX5u_CjORxYZSe2MeQePAAcV-07er4g-U8ECe1V9f6ALB1jMAsj0nKfX4wo74e0qN_CuE2f66Qzw/s1600-h/Muhajir.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5397616554746524178" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5jrLR19wHNfnotZmxqduSAoEOvDyjX05AddOYU2qBTyt-AtLVnB64CuAA0wTIXKugX5u_CjORxYZSe2MeQePAAcV-07er4g-U8ECe1V9f6ALB1jMAsj0nKfX4wo74e0qN_CuE2f66Qzw/s400/Muhajir.jpg" style="cursor: pointer; display: block; height: 238px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a></span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span>Hand of the Cause of God Dr. Rahmatu'llah Muhajir (fourth from left)
with some Baha'is of The Gambia during a visit he made to the country.
Copyright 2006, <a href="http://media.bahai.org/">Baha'i International Community</a>, used by permission.</span></span></span>
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</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ2Ih0hwdRRuoek6bGdHoJrEwtqvK9zzq0uLFyw8kU9HF0PUboiylz4NAF8StG5l4Z2LqupKUtbSOW2O0PZBKFSsAlGnhOJcLFekzEsoG4Aq5ZsNeaWtEYRoqvsmcA2PMXWvZyr4ofnJI/s1600-h/Olinga.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5397616549728255266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ2Ih0hwdRRuoek6bGdHoJrEwtqvK9zzq0uLFyw8kU9HF0PUboiylz4NAF8StG5l4Z2LqupKUtbSOW2O0PZBKFSsAlGnhOJcLFekzEsoG4Aq5ZsNeaWtEYRoqvsmcA2PMXWvZyr4ofnJI/s400/Olinga.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 320px;" /></a><span>Hand of the Cause of God Enoch Olinga,
with a local baby, on a visit to the Solomon Islands.
Copyright 2006 <a href="http://media.bahai.org/">Baha'i International Community</a>, used by permission.</span></span></span>
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</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcFwuwVFedgGrU5nOxZBunNXiZ0o6yeFfC4U2tZV7moebUzZvgjQ8hFP-bXMr4iBeDYgsCatRXBYAFLofzpQzvKwh6ppfpq-NW9tQf1AKReaj1Mkaow4l8oUJbR4_M7pX79pjW5MSTuRw/s1600-h/Faizi.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5397616549922231426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcFwuwVFedgGrU5nOxZBunNXiZ0o6yeFfC4U2tZV7moebUzZvgjQ8hFP-bXMr4iBeDYgsCatRXBYAFLofzpQzvKwh6ppfpq-NW9tQf1AKReaj1Mkaow4l8oUJbR4_M7pX79pjW5MSTuRw/s400/Faizi.jpg" style="cursor: pointer; display: block; height: 285px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a><span>Hand of the Cause Abu'l-Qasim Faizi and Gloria Faizi in Australia around 1980.</span>
<span>Copyright 2006, <a href="http://media.bahai.org/">Baha'i International Community</a>, used by permission.</span></span></span>
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</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span>EXCEPTIONS TO THE LAW OF UNIVERSAL LOVE:
THE TREATMENT OF THOSE WHO CAUSE US TO DOUBT THE TRUTH OF THE COVENANT
</span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span>
<span>And yet, in other instances, Abdu'l-Baha showed that even though the believers should express universal kindness, there are instances where a different approach must be taken:</span>
<span>“Therefore, you must read the Tablets of Bahá'u'lláh. You must read the Tablet of the Branch and regard that which He has so clearly stated. Beware! Beware! lest anyone should speak from the authority of his own thoughts or create a new thing out of himself. Beware! Beware! According to the explicit Covenant of Bahá'u'lláh you should care nothing at all for such a person. Bahá'u'lláh shuns such souls. I have expounded these things for you, for the conservation and protection of the teachings of Bahá'u'lláh, in order that you may be informed, lest any souls shall deceive you and lest any souls shall cause suspicion among you. You must love all people, and yet if any souls put you in doubt, you must know that Bahá'u'lláh is severed from them.” (Abdu'l-Baha, The Promulgation of Universal Peace, p. 323)</span>
<span>Another example of this carefulness is shown in this Tablet:</span>
<span>“O ye beloved of the Lord! The Kingdom of God is founded upon equity and justice, and also upon mercy, compassion, and kindness to every living soul. Strive ye then with all your heart to treat compassionately all humankind -- except for those who have some selfish, private motive, or some disease of the soul. Kindness cannot be shown the tyrant, the deceiver, or the thief, because, far from awakening them to the error of their ways, it maketh them to continue in their perversity as before. No matter how much kindliness ye may expend upon the liar, he will but lie the more, for he believeth you to be deceived, while ye understand him but too well, and only remain silent out of your extreme compassion.”</span>
<span>(Selections from the Writings of Abdu'l-Baha, #138, p. 158)</span>
<span>And again, here:</span>
<span>“My purpose is to explain to you that it is your duty to guard the religion of God so that none shall be able to assail it outwardly or inwardly. If you find harmful teachings are being set forth by some individual, no matter who that individual be, even though he should be my own son, know, verily, that I am completely severed from him. If anyone speaks against the Covenant, even though he should be my son, know that I am opposed to him. Those who speak falsehoods, who covet worldly things and seek to accumulate the riches of this earth are not of me. But when you find a person living up to the teachings of Bahá'u'lláh, following the precepts of the Hidden Words, know that he belongs to Bahá'u'lláh; and, verily, I proclaim that he is of me. If, on the other hand, you see anyone whose deeds and conduct are contrary to and not in conformity with the good pleasure of the Blessed Perfection and against the spirit of the Hidden Words, let that be your standard and criterion of judgment against him, for know that I am altogether severed from him no matter who he may be. This is the truth.”</span>
<span>(Abdu'l-Baha, The Promulgation of Universal Peace, p. 455-456)</span>
<span>One of the wonderful souls who was a protector of the Faith was Mr. Aziz Yazdi, seen in this picture:</span></span>
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXEk6zuUOCgfIWjRHBRmm24hGEYcEuYQD5qBEYvOsJfdA8kjCOSoEA7gsRQH-I-o_3Fr11C7Vru7tI10EDADS-XxGxsH5qu3ucziQDyH2lQwfPWJtK0hGFnfQ374YLTkhuBl6e-1TSuiQ/s1600-h/Aziz+Yazdi.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5397863309552278978" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXEk6zuUOCgfIWjRHBRmm24hGEYcEuYQD5qBEYvOsJfdA8kjCOSoEA7gsRQH-I-o_3Fr11C7Vru7tI10EDADS-XxGxsH5qu3ucziQDyH2lQwfPWJtK0hGFnfQ374YLTkhuBl6e-1TSuiQ/s400/Aziz+Yazdi.jpg" style="cursor: pointer; display: block; height: 310px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a><span><span>Aziz Yazdi with a group of Carib children and youth, Bataka, Carib Territory, Commonwealth of Dominica, West Indies, 1991.</span></span>
<span><span>Copyright 2006, <a href="http://media.bahai.org/">Baha'i International Community</a>, used by permission.</span></span></span></span>
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<span><span>Mr. Yazdi was an International Counsellor, one of the first to serve on the International Teaching Centre. He was the essence of kindness; and a firm and devoted protector of the Faith.</span>
<span>How beautifully has Baha'u'llah written of these wonderful souls who guard the Cause of God, who are the fountains of His loving-kindness:</span>
<span>“Erelong shall God bring forth from His Temple such souls as will remain unswayed by the insinuations of the rebellious, and who will quaff at all times of the cup that is life indeed. These, truly, are of the blissful.</span>
<span> “These are servants who abide beneath the shelter of the tender mercy of their Lord, and who remain undeterred by those who seek to obstruct their path. Upon their faces may be seen the brightness of the light of the All-Merciful, and from their hearts may be heard the remembrance of Mine all-glorious and inaccessible Name. Were they to unloose their tongues to extol their Lord, the denizens of earth and heaven would join in their anthems of praise -- yet how few are they who hear! And were they to glorify their Lord, all created things would join in their hymns of glory. Thus hath God exalted them above the rest of His creation, and yet the people remain unaware!</span>
<span> “These are they who circle round the Cause of God even as the shadow doth revolve around the sun. Open, then, your eyes, O people of the Bayan, that haply ye may behold them! It is by virtue of their movement that all things are set in motion, and by reason of their stillness all things are brought to rest, would that ye might be assured thereof! Through them the believers in the Divine Unity have turned towards Him Who is the Object of the adoration of the entire creation, and by them the hearts of the righteous have found rest and composure, could ye but know it! Through them the earth hath been established, the clouds have rained down their bounty, and the bread of knowledge hath descended from the heaven of grace, could ye but perceive it!</span>
<span> “These souls are the protectors of the Cause of God on earth, who shall preserve its beauty from the obscuring dust of idle fancies and vain imaginings. In the path of their Lord they shall not fear for their lives; rather will they sacrifice their all in their eagerness to behold the face of their Well-Beloved when once He hath appeared in this Name, the Almighty, the All-Powerful, the All-Glorious, the Most Holy. (Baha'u'llah, The Surih of the Temple, The Summons of the Lord of Hosts, paragraphs 1.13-1.16, pp. 8-10)</span></span></span></span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-48936343137324819392009-04-22T01:09:00.020-04:002020-09-09T11:44:16.363-04:00Faithfulness and Rebellion: Ibrahim Khayru'llah and the Early American Baha'is<span style="font-size: large;"><span style="font-family: times;"><span><span>The story of Ibrahim Khayru'llah is an example of the truth that the higher a person is raised in rank, the greater must become his humility—not only so that he is protected, but so that the spiritual reality of his rank may speak through him and elevate the world. Shoghi Effendi sets forth this principle of humility accompanying rank, in his <a href="http://reference.bahai.org/en/t/se/BA/ba-170.html.utf8?query=thousandfold&action=highlight#gr29">tribute</a> to the Greatest Holy Leaf, writing of her <i>"quiet and unassuming disposition that served to enhance a thousandfold the prestige of her exalted rank."</i> </span></span><br />
<br />
<span><span>Otherwise, the person may succumb to the promptings of self, and fall greatly; and few falls in religious history are as great, as that of Ibrahim Khayru'llah.</span><br />
<br />
<span style="font-weight: bold;">The man who brought the Baha'i Faith to America</span><br />
<br />
<span>Khayru'llah brought the Baha'i Faith to the West. He established the American Baha'i Community, bringing thousands of people into the fold, including the first generation of the greatest American believers. Surely this was due to the influence of Baha'u'llah's prayer for him, which says in part:</span></span><br />
</span></span><blockquote><span style="font-size: large;"><span style="font-family: times;"><span><span><i>To Ibrahim Whom God Confirmed . . . Verily We heard your supplications, and granted them to you, and remembered you with such remembrance whereby the hearts will be attracted to you.</i></span></span> <br /></span></span>
<div><span style="font-size: large;"><span style="font-family: times;">(Baha'u'llah, quoted in Robert Stockman, <i>The Baha'i Faith in America,</i> Volume I, pp. 22-23)</span></span></div></blockquote><span style="font-size: large;"><span style="font-family: times;"><span><span> Khayru'llah and some of these early believers accompanied Phoebe Hearst on the first pilgrimage of believers from the West, in 1898, during the days of Abdu'l-Baha. On one of the days of his pilgrimage, he was given the astonishing honor of being invited by Abdu'l-Baha to accompany Him in the laying of the cornerstone of the Shrine of the Bab on Mount Carmel. Rather than being humbled by such honors and by the divine confirmations bringing this success; rather than turning with increasing humility and devotion to the Center of the Covenant, and directing all praise to Him; he chose to follow his own ego. Like every other Covenant-breaker, he threw so very much away, and ended up as nothing, and with nothing.</span><br />
<br />
<span><span style="font-style: italic;">“The story of Dr Ibrahim Khayru'llah requires detailed examination. It is another tragic tale in the annals of the Baha'i Faith -- tragic but admonitory. Ibrahim Khayru'llah was a Christian Arab from a mountain village in the Lebanon. He received his education at the Syrian Protestant College (now the American University of Beirut)... Eventually he moved to Cairo where he came to know the Baha'is. Haji 'Abdu'l-Karim, a merchant originally from Tihran, taught him and helped him to accept the Baha'i Faith. Khayru'llah was honoured with a Tablet from Baha'u'llah. The harshness of Turkish rule, endemic poverty, and dreams of lands of opportunity had already induced increasing numbers of the peoples of the Levant, in particular Syrian Christians, to turn their faces westwards and go out to seek their fortunes and find freedom in the Americas, notably in the United States. Khayru'llah's wish to go to America fell into the general pattern, but his desire was to serve the Cause of Baha'u'llah, to take its message across the Atlantic, to the New World, to a new clime. Haji 'Abdu'l-Karim encouraged him and helped him. Khayru'llah wrote and sought 'Abdu'l-Baha's approval which was given him. He reached the American shore at the close of 1892, the same year that witnessed the ascension of Baha'u'llah.”</span> (H.M. Balyuzi, <span style="font-style: italic;">Edward Granville Browne and the Baha'i Faith</span>, p. 114)</span><br />
<br />
<span>This is a copy of the manifest of the S.S. Suevia. It establishes the date that Ibrahim Khayru'llah arrived on the shores of America.</span></span><br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtlm5HpP8PqKsiTMW6HLa86UI-W-OxOeMCZyKXHNSuctwngOZVfP8R371lrenFsP7iMNYZq0Ksy7eN74R-ND76FnUgvdLBAbsK_zdtJISW1-jK_35TvZ08iVJbMYRN5SAgoHfBDDOKMP4/s1600-h/Khayrullah+1892+ship+manifest.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5327379215967659538" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtlm5HpP8PqKsiTMW6HLa86UI-W-OxOeMCZyKXHNSuctwngOZVfP8R371lrenFsP7iMNYZq0Ksy7eN74R-ND76FnUgvdLBAbsK_zdtJISW1-jK_35TvZ08iVJbMYRN5SAgoHfBDDOKMP4/s400/Khayrullah+1892+ship+manifest.jpg" style="cursor: pointer; display: block; height: 210px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a><br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span><span>Portion of the Passenger Manifest of the S.S. Suevia</span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><span>entering New York Harbor on December 2, 1892</span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><span>Ibrahim Khayrullah is Passenger No. 9</span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><span>Obtained from the <a href="http://www.ellisisland.org/">website</a> of The Statue of Liberty-Ellis Island Foundation, Inc.</span><br />
</span><span><span>Click Image for larger photograph</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0uo32Sx3qLkYIoOyIgvquK7_rNh1p6B4iLpIudnEbnW0vsbY_CCLFdwGMd3DtopTsRxiJFGwzyz2-75loGmUCLUENkPtrCiLdKKV-AOo2A7U7u-zhQsB7GG7PGpUZRe2mdLm1300TVXE/s1600-h/Ibrahim+Khayrullah.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5327379508293278978" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0uo32Sx3qLkYIoOyIgvquK7_rNh1p6B4iLpIudnEbnW0vsbY_CCLFdwGMd3DtopTsRxiJFGwzyz2-75loGmUCLUENkPtrCiLdKKV-AOo2A7U7u-zhQsB7GG7PGpUZRe2mdLm1300TVXE/s400/Ibrahim+Khayrullah.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 264px;" /></a><br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span><span>Photograph of Ibrahim Khayru'llah taken after his arrival in New York</span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><span>Courtesy Baha'i National Archives, Wilmette, Illinois USA</span><br />
</span><span><span>Used with permission</span><br />
</span><span><span>Please click image for larger photograph</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><br />
<span style="font-weight: bold;">Khayru'llah's Faithfulness during the Early Days</span><br />
<br />
<span>During these days, Khayru'llah wrote this letter to Abdu'l-Baha:</span><br />
<br />
<span style="font-style: italic;">To the sacred court of my Master and the Master of the entire world . . . may my soul be a sacrifice unto the dust of His pathway: After offering obedience and servitude unto the sacred threshold of my Master, I beg to state that the believers in these regions and I greet the morn immersed in the sea of your bounties, and meet the night with the grace of your mercy which encompasses the East and the West of the earth, because you have turned unto them and unto me the glances of your favour. You have revealed of divine verses three Tablets: one for the believers in America, one for Antun Effendi Haddad, and the last one for your servant, who forever and ever, lowly and poor, awaits the generous dispensations of his bountiful Lord. . . Enclosed with this petition are seventy-four petitions from those who have recently come into the Faith of God, and shall soon send other petitions. Seekers who wish to hear the Word of God and come into the knowledge of truth arrive in large numbers . . .</span><br />
<span>(Quoted in H.M. Balyuzi, <span style="font-style: italic;">Abdu'l-Baha, the Centre of the Covenant</span>, pp. 271-272)</span><br />
<br />
<span style="font-weight: bold;">Khayru'llah's Success in Teaching the Faith</span><br />
<br />
<span>Shoghi Effendi writes:</span><br />
<br />
<span><span style="font-style: italic;">“He</span> [Dr Khayru'llah] <span style="font-style: italic;">established his residence in Chicago, and began to teach actively and systematically the Cause he had espoused. Within the space of two years he had communicated his impressions to 'Abdu'l-Baha, and reported on the remarkable success that had attended his efforts. In 1895 an opening was vouchsafed to him in Kenosha, which he continued to visit once a week, in the course of his teaching activities. By the following year the believers in these two cities, it was reported, were counted by hundreds. In 1897 he published his book, entitled the Babu'd-Din, and visited Kansas City, New York City, Ithaca and Philadelphia, where he was able to win for the Faith a considerable number of supporters. The stout-hearted Thornton Chase, surnamed Thabit (Steadfast) by 'Abdu'l-Baha and designated by Him 'the first American believer', who became a convert to the Faith in 1894, the immortal Louisa A. Moore, the mother teacher of the West, surnamed Liva (Banner) by 'Abdu'l-Baha, Dr Edward Getsinger, to whom she was later married, Howard MacNutt, Arthur P. Dodge, Isabella D. Brittingham, Lillian E Kappes, Paul K. Dealy, Chester I. Thacher and Helen S. Goodall, whose names will ever remain associated with the first stirrings of the Faith of Baha'u'llah in the North American continent, stand out as the most prominent among those who, in those early years, awakened to the call of the New Day, and consecrated their lives to the service of the newly proclaimed Covenant.</span></span><br />
<span>(<a href="http://reference.bahai.org/en/t/se/GPB/gpb-17.html#pg256">God Passes By, pp. 256-7</a></span></span>)<br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9NnhtYvYxYcjKEkXpngh2Gt-lVqNnUeaaEgEYR95rpvCi-BCzKMiVRBovFM9K6rZ6KHgu3rnv8w1Ok7R3m2ISYpTuiCX8snTauv9nmow6ON3D_Pq_2dR26EZUOsZFVflqnXHKQ2LhjCI/s1600-h/Thornton+Chase.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5327379853684178546" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9NnhtYvYxYcjKEkXpngh2Gt-lVqNnUeaaEgEYR95rpvCi-BCzKMiVRBovFM9K6rZ6KHgu3rnv8w1Ok7R3m2ISYpTuiCX8snTauv9nmow6ON3D_Pq_2dR26EZUOsZFVflqnXHKQ2LhjCI/s400/Thornton+Chase.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 300px;" /></a><br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span><span>Photograph of Thornton Chase, the First American Baha'i</span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><span>Courtesy Baha'i National Archives, Wilmette, Illinois USA</span><br />
</span><span><span>Used with permission</span><br />
</span><span><span>Please click image for larger photograph</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><br />
<span style="font-weight: bold;">Khayru'llah's Pilgrimage</span><br />
<br />
<span>Mr. Balyuzi continues:</span><br />
<br />
<span style="font-style: italic;">“At first he took his residence in New York, later moving to Michigan. Then in February 1894 he settled in Chicago. His initial success was formidable. Many embraced the Faith through his assiduous efforts, men and women who served the Cause of Baha'u'llah with exemplary devotion over the course of years. Dr Khayru'llah's work was highly praised. </span><span>'Baha's Peter'</span><span style="font-style: italic;"> and </span><span>'the Second Columbus'</span><span style="font-style: italic;"> Abdu'l-Baha called him. Chicago was not the only arena of his activities. He taught the Faith of Baha'u'llah in Kenosha, Kansas City, Philadelphia, Ithaca and New York City as well. Mrs Phoebe Hearst, the wife of Senator George F. Hearst, took a party of American Baha'is to 'Akka, to meet 'Abdu'l-Baha. Amongst them were Dr Khayru'llah and his wife. This party was further augmented in Paris and in Cairo, and finally totalled fifteen. They divided into three groups, and the first reached 'Akka on December 10th 1898. 'Abdu'l-Baha accorded Ibrahim Khayru'llah a signal honour by choosing him to be His companion when He laid the foundation-stone of the Shrine of the Bab on Mount Carmel.”</span></span> <span><span>(H.M. Balyuzi, <span style="font-style: italic;">Edward Granville Browne and the Baha'i Faith</span>, p. 114)</span></span><br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1SSCSbPVnye6NCKNvZh5WBSS9DPpfR2lYC5BNRg4dMeRPIBTxxe7izkC2FkSA71QQjT7IXcNe3GRFAzRuaDuuHmvAJFQQuY5SIV2NE4IcODBbFiNlTNFbRBSFc4tHVqP6Pkp8L_j5TCY/s1600-h/Ibrahim+Khayrullah+1898+Pilgrimage.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5327380059695925954" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1SSCSbPVnye6NCKNvZh5WBSS9DPpfR2lYC5BNRg4dMeRPIBTxxe7izkC2FkSA71QQjT7IXcNe3GRFAzRuaDuuHmvAJFQQuY5SIV2NE4IcODBbFiNlTNFbRBSFc4tHVqP6Pkp8L_j5TCY/s400/Ibrahim+Khayrullah+1898+Pilgrimage.jpg" style="cursor: pointer; display: block; height: 272px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a><br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span><span>Photograph taken on the 1898 Pilgrimage</span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><span>Courtesy Baha'i National Archives, Wilmette, Illinois USA</span><br />
</span><span><span>Used with permission</span><br />
</span><span><span>Please click image for larger photograph</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><br />
<span><span style="font-weight: bold;">Back row, L-R:</span> Robert Turner, Phoebe Hearst's Butler, and the first African-American Baha'i (God Passes By, p. 259); Julia Pearson and Anne Apperson, (both nieces of Mrs. Khayru'llah) holding the Symbol of the <a href="http://www.bahai.com/Bahaullah/symbol.htm">Greatest Name</a> .</span><br />
<span><span style="font-weight: bold;">Front row, L-R:</span> Daughter of Ibrahim Khayru'llah from a previous marriage, her name is unknown to me; Mrs. Marion Khayru'llah; Ibrahim Khayru'llah; Lua Getsinger; second daughter of Ibrahim Khayru'llah from a previous marriage, her name is also unknown to me.</span><br />
<br />
<span>But upon his return to America after his Pilgrimage, Khayru'llah rebelled against Abdu'l-Baha. I have seen several motives suggested. One, that Khayru'llah had at first been the one to whom the believers had turned for spiritual advice. However, once they began to go on Pilgrimage, they met Abdu'l-Baha and began receiving Tablets from Him, and, following the Covenant of Baha'u'llah, turned to Him. Khayru'llah's jealousy was aroused; he had enjoyed leadership. It seems possible to me that another cause of this rebellion may be during his Pilgrimage he met Mirza Muhammad-Ali, the half-brother of Abdu'l-Baha, whose seething jealousy of Abdu'l-Baha knew no bounds. Mirza Muhammad-Ali would invite pilgrims to his residence, the Mansion of Bahji, which was the last residence of Baha'u'llah, and throw feasts in their honor. He would flatter them, indirectly criticize Abdu'l-Baha, and plant the seeds of rebellion. During these days, Abdu'l-Baha had not yet exposed the wiles of the Covenant-breakers to the Baha'i community; that came at a later date.</span><br />
<br />
<span>This is a very great admonition to anyone who would consider ever meeting with, or even reading the literature of, a Covenant-breaker. Imagine—although Khayru'llah had received so much from the hand of Abdu'l-Baha, and had tasted the sweetness of His love and spirit; he was turned away, by the poisonous atmosphere of the Arch-breaker of the Covenant. If such a person, who received so much from Abdu'l-Baha face-to-face, who knew His love, could be turned against Him; how much more should we heed the warnings Abdu'l-Baha gives in His Will and Testament about complete avoidance of Covenant-breakers.</span><br />
<br />
<span style="font-style: italic;">“And now, one of the greatest and most fundamental principles of the Cause of God is to shun and avoid entirely the Covenant-breakers, for they will utterly destroy the Cause of God, exterminate His Law and render of no account all efforts exerted in the past. O friends! It behooveth you to call to mind with tenderness the trials of His Holiness, the Exalted One, and show your fidelity to the Ever-Blest Beauty. The utmost endeavor must be exerted lest all these woes, trials and afflictions, all this pure and sacred blood that hath been shed so profusely in the Path of God, may prove to be in vain.”</span><br />
<span>(<a href="http://reference.bahai.org/en/t/ab/WT/wt-2.html#pg20">The Will and Testament of Abdu'l-Baha, p. 20</a>)</span><br />
<br />
<span style="font-style: italic;">“It is thus evident that should this man </span><span>[Mirza Muhammad-Ali]</span><span style="font-style: italic;"> succeed in bringing disruption into the Cause of God, he will utterly destroy and exterminate it. Beware lest ye approach this man, for to approach him is worse than approaching fire!”</span><br />
<span>(<a href="http://reference.bahai.org/en/t/ab/WT/wt-2.html#pg21">The Will and Testament of Abdu'l-Baha, p. 21</a>)</span><br />
<br />
<span><span style="font-style: italic;">My purpose is, however, to show that it is incumbent upon the friends that are fast and firm in the Covenant and Testament to be ever wakeful lest after this wronged one is gone this alert and active worker of mischief</span> [Mirza Badi'u'llah] <span style="font-style: italic;">may cause disruption, privily sow the seeds of doubt and sedition and utterly root out the Cause of God. A thousand times shun his company. Take heed and be on your guard. Watch and examine; should anyone, openly or privily, have the least connection with him, cast him out from your midst, for he will surely cause disruption and mischief.</span></span><br />
<span>(<a href="http://reference.bahai.org/en/t/ab/WT/wt-2.html#pg21">The Will and Testament of Abdu'l-Baha, p. 21</a>)</span><br />
<br />
<span style="font-style: italic;">For so grievous is the conduct and behavior of this false people that they are become even as an axe striking at the very root of the Blessed Tree. Should they be suffered to continue they would, in but a few days' time, exterminate the Cause of God, His Word, and themselves.<br />
Hence, the beloved of the Lord must entirely shun them, avoid them, foil their machinations and evil whisperings, guard the Law of God and His religion, engage one and all in diffusing widely the sweet savors of God and to the best of their endeavor proclaim His Teachings.</span><br />
<span>(<a href="http://reference.bahai.org/en/t/ab/WT/wt-3.html#pg25">The Will and Testament of Abdu'l-Baha, p. 25</a>)</span><br />
<br />
<span style="font-weight: bold;">Khayru'llah's Petition: Believers who remained faithful</span><br />
<br />
<span>To return to the story of Ibrahim Khayru'llah, he sought to turn the nascent American Baha'i community to himself, and away from Abdu'l-Baha. He conceived the idea of writing a flattering letter to Abdu'l-Baha, and inviting the Baha'is to join in signing it. This petition contained the request that Khayru'llah would be the head of the Faith in the West, while Abdu'l-Baha would be the Head of the Faith in the East. Many of the believers who signed this petition followed Khayrullah into the wilderness; two steadfast believers who did not, were Charles and Elizabeth Greenleaf.</span><br />
<br />
<span>Mrs. Greenleaf had decided not to sign the letter, though she could not explain why. Her husband disagreed, and this became a source of distance between them. One night Mrs. Greenleaf had a dream, and in this dream she was instructed to tell her husband, “Watch out for the white ram!” She had no idea what this meant. The next evening was the occasion of the meeting called, for everyone to sign the petition. As her husband Charles reached for the doorknob to depart the house to attend the meeting, Elizabeth blurted out, “Watch out for the white ram!” Charles was startled, and his face turned pale. “What do you mean by this?” She said she did not know, only that she was told to warn him. He was very unsettled, and sat down to collect himself. He then recounted a recurring dream he had had about a white ram. He was walking through a beautiful meadow and he came to a deep chasm with rocks at the bottom. There was a narrow footbridge over the chasm, and as he approached it, a white ram appeared. The ram motioned that he should cross the bridge. However, he knew that if he attempted it, the ram would push him into the chasm. Then, as he gazed at the ram, he said, “I saw that it had the eyes of our teacher, Ibrahim Khayrullah!” Mr. And Mrs. Greenleaf remained faithful to the Covenant.</span></span><br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDEa-3p3D_WB0_wB3TDHkTwoi_sRrDfGAfrrjwqCv9pbG59so5aE6PDpVnfd5shIlyf5cYpiYv_E8iSx9Y8WLLbWt3UjQkulFL6Y9RkI4CNgvY9WXOjreuNcsDb0Ffyu6KW6i99ayCUCM/s1600-h/Elizabeth+Greenleaf.JPG" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5327380328421233746" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDEa-3p3D_WB0_wB3TDHkTwoi_sRrDfGAfrrjwqCv9pbG59so5aE6PDpVnfd5shIlyf5cYpiYv_E8iSx9Y8WLLbWt3UjQkulFL6Y9RkI4CNgvY9WXOjreuNcsDb0Ffyu6KW6i99ayCUCM/s400/Elizabeth+Greenleaf.JPG" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 328px;" /></a><br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMRm2GwgTLNIqRHoBYgif69ebMZlnK1mP2uzPG7P7dBljDIQSCtZL0R4fuYNKtVQ0jeOzaAMO4SNh_PgS5nqJk8VkWMVQiHxNwSmY5Sy9GnwvIeqn8V8Xhh2h0YwVwPDTDLiDaNoEQvpE/s1600-h/Charles+Greenleaf.JPG" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5327380507224578930" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMRm2GwgTLNIqRHoBYgif69ebMZlnK1mP2uzPG7P7dBljDIQSCtZL0R4fuYNKtVQ0jeOzaAMO4SNh_PgS5nqJk8VkWMVQiHxNwSmY5Sy9GnwvIeqn8V8Xhh2h0YwVwPDTDLiDaNoEQvpE/s400/Charles+Greenleaf.JPG" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 335px;" /></a><span>Photographs courtesy, Baha'i National Archives, Wilmette</span></span></span></div><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span><span>Used with permission. Please click images for larger photographs</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><br />
<span>For a fuller discussion of Khayru'llah and the early American Baha'i Community, please see Robert Stockman's <span style="font-style: italic;">The Baha'i Faith in </span></span><span><span style="font-style: italic;">America, Origins 1892-1900</span> (Wilmette: Baha'i Publishing </span><span>Trust, 1985)</span>.<span><br />
<br />
To show the depths to which he fell, Khayru'llah wrote a letter to Edward Granville Browne some years later, in which he condemned Abdu'l-Baha. (The letter is quoted in full in Adib Taherzadeh, <span style="font-style: italic;">The Child of the Covenant</span>, p. 191) Shoghi Effendi quotes from that letter in his commentary on Khayru'llah:</span><br />
<br />
<span>“ . . . <span style="font-style: italic;">whilst the greedy and conceited Ibrahim-i-Khayru'llah, who had chosen to uphold the banner of his rebellion in America for no less than twenty years, and who had the temerity to denounce, in writing, 'Abdu'l-Baha, His </span>"false teachings, His misrepresentations of Bahaism, His dissimulation," <span style="font-style: italic;">and to stigmatize His visit to America as </span>"a death-blow" <span style="font-style: italic;">to the</span> "Cause of God," met his death soon after he had uttered these denunciations, utterly abandoned and despised by the entire body of the members of a community, whose founders he himself had converted to the Faith, and in the very land that bore witness to the multiplying evidences of the established ascendancy of 'Abdu'l-Baha, Whose authority he had, in his later years, vowed to uproot.”</span><br />
<span>(<a href="http://reference.bahai.org/en/t/se/GPB/gpb-22.html#pg319">Shoghi Effendi, God Passes By, pp. 319-320</a>)</span><br />
<br />
<b><span>The Covenant-breaker who Became a Spiritual Giant</span></b><br />
<br />
<span>Another great early believer was Howard MacNutt. At first he had followed Khayrullah, but returned to the Covenant. He missed his friends who were Covenant-breakers, but he obeyed the Master and avoided them. Juliet Thompson writes of the trials Mr. MacNutt went through:</span><br />
<br />
<span style="font-style: italic;">On 18 November, at the Kinneys' house, the Master put Howard MacNutt through a severe ordeal, an inevitable ordeal.</span><br />
<br />
<span style="font-style: italic;">Mr MacNutt had been one of the few who, when I first came to NewYork, had taught that the Master was "like Peter" -- just a glorified disciple. But for years he had never mentioned this point of view, and I thought he had gotten over it.</span><br />
<br />
<span style="font-style: italic;">In Chicago there are some so-called Bahá'ís who are still connected with Khayru'llah, the great Covenant-breaker, and last week the Master sent Mr MacNutt to Chicago to see them and try to persuade them to give up Khayru'llah; otherwise he was to cut them off from the faithful believers. He -- Mr MacNutt -- wrote Diya Baghdadi that he had found these people "angels", and did nothing about the situation.</span><br />
<br />
<span style="font-style: italic;">He had just returned to New York and was to meet the Master at the Kinneys' house that evening, 18 November, for the first time since his unfruitful trip. I was in the second-floor hall with the Master and Carrie Kinney when he arrived. The Master took him to His own room. After some time they came out together into the hall.</span><br />
<br />
<span style="font-style: italic;">An immense crowd had gathered by then on the first floor, which is open the whole length of the house.</span><br />
<br />
<span style="font-style: italic;">I heard the Master say to Mr MacNutt: "Go down and tell the people: 'I was like Saul. Now I am Paul, for I see.'</span><br />
<br />
<span style="font-style: italic;">'But I don't see,' said poor Howard.</span><br />
<br />
<span style="font-style: italic;">'Go down and say: 'I was like Saul.'</span><br />
<br />
<span style="font-style: italic;">I pulled his coattail. 'For God's sake,' I said, 'go down.'</span><br />
<br />
<span style="font-style: italic;">'Let me alone,' he replied in his misery.</span><br />
<br />
<span style="font-style: italic;">'GO DOWN,' commanded the Master.</span><br />
<br />
<span style="font-style: italic;">Mr MacNutt turned and went down, and his back looked shrunken. The </span><span style="font-style: italic;">Master leaned over the stair rail, His head thrown far back, His eyes closed, in anguished prayer. I sat with Carrie on the top step, watching Him. This is like Christ in Gethsemane, I thought.</span><br />
<br />
<span style="font-style: italic;">We could hear the voice of Howard MacNutt stumbling through his </span><span style="font-style: italic;">confession: 'I was like Saul.' But he seemed to be saying it by </span><span style="font-style: italic;">rote, dragging through it still unconvinced. Nevertheless when he came upstairs again, the Master deluged him with love.</span><br />
<br />
<span style="font-style: italic;">By that time the Master was back in His room and as Mr. MacNutt </span><span style="font-style: italic;">appeared at the door, He ran forward to meet him. Our Lord was all in white that night and as He ran with His arms wide open He looked like a great flying bird. He enfolded Howard in a close embrace, kissed his face and neck, welcomed with ecstasy this broken man who, even though bewildered, had obeyed Him.</span><br />
<br />
<span><span style="font-style: italic;">The next night . . . The Master sighed. 'I immersed Mr MacNutt in the fountain of Job last night,' He said.</span> (The Diary of Juliet Thompson, pp. 369-372)</span><br />
<br />
<span>For his obedience, and for severing himself from the friends he once loved, for a greater Love and for the peace of the world, `Abdu'l-Baha bestowed on him a very great honor: The collection and publication of the transcripts of His addresses in America. These were published as <span style="font-style: italic;">“<a href="http://reference.bahai.org/en/t/ab/PUP/">The Promulgation of Universal Peace</a>,”</span> and at the Master’s instruction, Mr. MacNutt wrote a Foreword that will be forever associated with this book. Here is a photograph of Howard MacNutt--his favorite photograph, taken at the grave of Thornton Chase, in Inglewood, California:</span></span><br />
<br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOUF18r-lmP9Rg8YR5oSBK-b53SgUEL-nMf2GQMEuJI4TyBRbThwQLq0HfvvVGIhgr2A00JiAptHYxsvNCCIotQwqQ35UST6V0mhlz4wU_mJ5WvaIi68PbUNqhSoWZet5TiqH1MEdIYAM/s1600-h/Howard+MacNutt+at+grave+of+Thornton+Chase.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5327380782002464306" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOUF18r-lmP9Rg8YR5oSBK-b53SgUEL-nMf2GQMEuJI4TyBRbThwQLq0HfvvVGIhgr2A00JiAptHYxsvNCCIotQwqQ35UST6V0mhlz4wU_mJ5WvaIi68PbUNqhSoWZet5TiqH1MEdIYAM/s400/Howard+MacNutt+at+grave+of+Thornton+Chase.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 248px;" /></a><span><span>Courtesy, Baha'i National Archives, Wilmette, Illinois, USA</span><br />
</span><span><span>Used with Permission</span><br />
</span><span><span>Please click image for larger photograph</span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><span><br />
</span><span>Shoghi Effendi named Mr. MacNutt among the nineteen greatest Western "Disciples of Abdu'l-Baha." Surely this is among the greatest proofs that Covenant-breakers can be forgiven if they sincerely repent; and if they choose to, they can rise to the heights.</span> <br />
<br />
<br />
</span></span></span>Unknownnoreply@blogger.com4tag:blogger.com,1999:blog-1538379590376087070.post-66155785208618795002009-04-19T21:50:00.023-04:002020-09-09T11:44:51.476-04:00Resting on no Foundations Whatever: The Preposterous Claims of Charles Mason Remey<span style="font-size: large;"><span style="font-family: times;"><span>Mason Remey remained a faithful Hand of the Cause for the first two years following the death of Shoghi Effendi. During this two-year period he participated in and endorsed each and all of the decisions and actions of the body of the Hands of the Cause of God. In addition, he participated as a member of the nine Hands in the Holy Land, and as a member of the International Baha'i Council during this time. Among these decisions he joined in were the following:<br />
<br />
1. The Hands of the Cause certified that Shoghi Effendi had appointed no successor Guardian, and that there was no qualified person Shoghi Effendi could have appointed as his successor.<br />
<br />
2. The Hands of the Cause decided that they would carry on the Ten-Year World Crusade authored by Shoghi Effendi, until its conclusion in 1963; that the International Baha'i Council would serve under the direction of the Hands of the Cause of God, a decision concurred in by the International Baha'i Council, on which Mr. Remey served; that the Hands of the Cause would determine how the International Baha'i Council would pass through the successive stages outlined by Shoghi Effendi; and that the Hands of the Cause would arrange for the election of the Universal House of Justice at the conclusion of that Crusade.<br />
<br />
3. The Hands of the Cause designated nine of their number to serve in the Holy Land, to act as an executive body on behalf of the entire body of the Hands; for a time, Mr. Remey served as a member of this body of nine. One of the powers designated by the Hands of the Cause to this body was the authority to expel Covenant-breakers from the Faith.<br />
<br />
4. During this entire two-year period, all of the Hands, including Mr. Remey, agreed that there was no living Guardian of the Cause of God.<br />
<br />
And yet, beginning in 1960, Mason Remey condemned each and every one of these decisions as unauthorized, and further stated that in reality he had been the Guardian of the Cause for that entire period, and that these actions—each of which he condemned, and each of which, without exception, he had participated in—had prevented him from asserting his rightful position as the Guardian!<br />
<br />
Let us now examine each of these points in turn, and see how the Hands of the Cause of God protected the Baha'i Faith from the preposterous claims of Mason Remey.<br />
<br />
Mason Remey formally acknowledged that Shoghi Effendi appointed no successor; then two years later claimed that in actuality Shoghi Effendi had appointed him as his successor a full decade previously<br />
<br />
As explained more fully <a href="http://bahai-covenant.blogspot.com/2009/04/shoghi-effendi-didnt-write-will-and.html">here</a> , at the conclusion of their First Conclave, the Hands of the Cause of God unanimously certified that Shoghi Effendi had passed away <span style="font-style: italic;">“without having appointed his successor.”</span><br />
<br />
</span><br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii8c-OWHFB85EKDtw-mdBJcto_X1E5bgkwCbUlFMuKVNy-xVoRGEc9uuEKqQ0i6oLJS44nlo-lPKnwFVjiLnvqQwXpKs7JWXP5DkyYQ4YlSl4bNpzuUJCSKs9-nHbMl7X4zth_BprByI0/s1600-h/Shoghi+Effendi+appointed+no+successor.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5326587703733079954" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii8c-OWHFB85EKDtw-mdBJcto_X1E5bgkwCbUlFMuKVNy-xVoRGEc9uuEKqQ0i6oLJS44nlo-lPKnwFVjiLnvqQwXpKs7JWXP5DkyYQ4YlSl4bNpzuUJCSKs9-nHbMl7X4zth_BprByI0/s400/Shoghi+Effendi+appointed+no+successor.jpg" style="cursor: pointer; display: block; height: 74px; margin: 0px auto 10px; text-align: center; width: 399px;" /></a><span>(<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLkPbfRk_zs-MaObP9uHMgcdlXA8OD5oGWPfx339-CVpTVWsHjT7OaT95irkxB_JY0-pyONbGfpiknMB-o8LoXhAWZsnroR8A_qurXGPGnJDgxo17hrhwsWfgp1-NWHSCyf9v-ZUGH8lo/s1600-h/Proclamation+of+the+Hands+of+the+Cause+-+2.jpg">Unanimous Proclamation</a> bearing original signatures of the Hands of the Cause of God courtesy of D. Gershon Lewental, obtained from the State Archives of Israel; full text with signatures shown <a href="http://bahai-covenant.blogspot.com/2009/04/shoghi-effendi-didnt-write-will-and.html">here</a>)</span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><br />
Mason Remey <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTQsS6wlemG0kRkZvzwIQ7mD7Rs_sCXNeyHdProwxnP8z81PkQ5dYYp86uWGp-DfJgtba2DCxT4JR-eWgoo_ndlCzGtw1fPwLkj-sxPFex0fmLB8fACdq6CBo-hRfLahtkhdhEBlSz4_c/s1600-h/Proclamation+of+the+Hands+of+the+Cause+-+signatures.jpg">signed</a> this Unanimous Proclamation that there was no Guardian:<br />
<br />
</span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtRK8J3FNM9KcazNC2cY29DaCJg0AqfFeRuM0Emo4SHxr_wrKG0VdizhBisezLHKrMMbk4rKXeRI98lD01oewVG-v6BYEFWOREbEnEG9Z7cLDnu1DSijN6o_HsR-Zk7nyGtfuYDr85sIA/s1600-h/Mason+Remeys+Signature+on+Unanimous+Proclamation.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5326588291965578786" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtRK8J3FNM9KcazNC2cY29DaCJg0AqfFeRuM0Emo4SHxr_wrKG0VdizhBisezLHKrMMbk4rKXeRI98lD01oewVG-v6BYEFWOREbEnEG9Z7cLDnu1DSijN6o_HsR-Zk7nyGtfuYDr85sIA/s400/Mason+Remeys+Signature+on+Unanimous+Proclamation.jpg" style="cursor: pointer; display: block; height: 54px; margin: 0px auto 10px; text-align: center; width: 409px;" /></a><br />
<span><br />
On the same day, the Hands of the Cause issued a Proclamation to the Baha'is of East and West, stating that <span style="font-style: italic;">“no successor to Shoghi Effendi could have been appointed by him.”</span> (Ministry of the Custodians, p. 35)<br />
<br />
<span style="font-style: italic;">“Mason Remey again joined his fellow Hands in signing this second formal statement that there was no successor to Shoghi Effendi as Guardian of the Cause of God. For two years after </span><span style="font-style: italic;">the passing of the Guardian, Remey was personally involved and concurred with all actions taken by the Hands of the Cause to assume responsibility for the direction of the Faith until</span> <span style="font-style: italic;">such time as they could arrange for the election of the House of Justice.” </span><br />
(<a href="http://covenantstudy.org/additional-documents/mason-remey-and-those-who-followed-him/">"Mason Remey and Those Who Followed Him"</a>) Revised, January 2008, A Statement prepared at the instruction of the Universal House of Justice by an Ad Hoc Committee at the Baha'i World Centre)<br />
<br />
And yet, two years later, the Hands of the Cause informed the Baha'i Community that Mason Remey was now claiming that he had been the Guardian of the Cause of God for the entire two-year period:<br />
<br />
<span style="font-style: italic;">“Mason Remey has had the temerity to assert that the beloved Guardian of the Cause appointed him during his own lifetime as his successor.”</span> (Letter from the Hands of the Cause in the Holy Land to all of the National Spiritual Assemblies in the Baha'i World dated October 15, 1960, Ministry of the Custodians, p. 232)<br />
<br />
<span style="font-style: italic;">Our Beloved did not make such an appointment because to do so in the circumstances with which he was faced would have been a violation of the Sacred Texts; thus his nonappointment of a successor upheld the Text of the written Covenant of God. This was explicitly stated in the Proclamation issued from our first Conclave in which we said that "no successor to Shoghi Effendi could have been appointed by him". This Proclamation was signed by Mason, who now states in one of his documents that he has known for the past twelve years that he was to be the second Guardian of the Faith, and the successor to Shoghi Effendi in that station!</span><br />
(Confidential letter to the entire body of the Hands of the Cause dated July 7, 1960 from the nine Hands in the Holy Land, Ministry of the Custodians, p. 211)<br />
<br />
</span><br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGTLvzEKqLq45QwhBccVhGJVz_Xf0iF22K4ZQaXtT-oD0K4z-wyVBb6CeYfy1OcDxBEOu0uKrmjcJWEQU_dcrAZwHKzcBlUTFTlrFSCI5ik-9A6IkOoSoqJxtKDYiW0NCwcfPTKGs9zn4/s1600-h/Abdu'l-Baha+and+Shoghi+Effendi.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5326586918785393458" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGTLvzEKqLq45QwhBccVhGJVz_Xf0iF22K4ZQaXtT-oD0K4z-wyVBb6CeYfy1OcDxBEOu0uKrmjcJWEQU_dcrAZwHKzcBlUTFTlrFSCI5ik-9A6IkOoSoqJxtKDYiW0NCwcfPTKGs9zn4/s400/Abdu'l-Baha+and+Shoghi+Effendi.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 294px;" /></a>Abdu'l-Baha, left, and His grandson Shoghi Effendi<br />
in a photograph taken in 1919<br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span>Copyright 2006, <a href="http://media.bahai.org/">Baha'i International Community</a><br />
Reproduced with permission<br />
Please click image for larger photograph</span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><br />
The Hands of the Cause are pointing out that the Sacred Texts directed Shoghi Effendi to appoint as his successor Guardian, someone who met the qualifications set forth by Abdu'l-Baha. In addition to certain virtues, the successor needed to be a lineal descendant of Baha'u'llah. The hereditary requirement is explained more fully <a href="http://bahai-covenant.blogspot.com/2009/03/spiritual-and-physical-requirements-for.html">here</a> and <a href="http://bahai-covenant.blogspot.com/2009/03/must-guardian-of-cause-be-descendant-of.html">here</a>.<br />
<br />
Abdu'l-Baha wrote:<br />
<br />
<span style="font-style: italic;">O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words: -- </span>"The child is the secret essence of its sire,"<span style="font-style: italic;"> that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him.</span><br />
(<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html#pg12">The Will and Testament of Abdu'l-Baha, p. 12</a>)<br />
<br />
If his eldest son did not meet these spiritual qualifications (or, by implication, if he had no son) Shoghi Effendi was not free to choose any other person; he could only appoint “another branch”—another <span style="font-style: italic;">“Ghusn”</span>, another of the male descendants of Baha'u'llah, the <span style="font-style: italic;">Aghsan</span>, “Branches”—to succeed him, and none of the Aghsan was within the Covenant, much less had these other qualities. These “Aghsan” included not only the first generation of the Agshan—Baha'u'llah's sons—but the succeeding generations of the male lineage of Baha'u'llah. This is shown by the fact that in the Master's Will, He refers to Shoghi Effendi as the “Chosen Branch,” the chosen <span style="font-style: italic;">Ghusn</span>, the singular form of <span style="font-style: italic;">Aghsan</span>. It is also shown in a letter written on Shoghi Effendi's behalf, in which his secretary states that his brother had been one of the Aghsan prior to his expulsion from the Faith:<br />
<br />
<span style="font-style: italic;">“. . . the Guardian's own brother, the grandchild of the Master, an Afnan and Aghsan mentioned in the Will and Testament of the Master . . .”</span><br />
(Letter dated 15 June 1950, <a href="http://reference.bahai.org/en/t/se/UD/ud-314.html#pg248">The Unfolding Destiny of the British Baha'i Community, p. 248</a>)<br />
<br />
As the Hands of the Cause explained:<br />
<br />
<span style="font-style: italic;">It has become clear during the past months that lack of knowledge of the meaning of the word "branch" as used in the Master's Will and Testament has led to great confusion in certain quarters in the West.</span><br />
<br />
<span style="font-style: italic;">The word "Ghosn" (plural Aghsan) is an Arabic word, meaning "branch".</span><br />
<br />
<span style="font-style: italic;">Baha'u'lláh used this word specifically to designate his own male descendants. It does not apply to any other category of people. He gave the title to 'Abdu'l-Baha of </span>"the Most Great Branch"<span style="font-style: italic;">. His second son, Muhammad 'Ali was known as </span>"the Greater Branch"<span style="font-style: italic;">; His third son, Midhi, </span>"the Purest Branch"<span style="font-style: italic;">, etc. The Guardian himself is designated in the Master's Will as </span>"the Chosen Branch".<br />
<br />
<span style="font-style: italic;">All the male relatives of the Bab are invariably referred to as </span>"Afnan",<span style="font-style: italic;"> which means </span>"twigs"<span style="font-style: italic;">.</span><br />
<br />
<span style="font-style: italic;">These two designations are not interchangeable.</span><br />
<br />
<span style="font-style: italic;">Over and over in Baha'u'llah's Tablets these terms </span>“Aghsan”<span style="font-style: italic;"> and </span>"Afnan"<span style="font-style: italic;"> are specifically used in this sense.</span><br />
<br />
<span style="font-style: italic;">For instance, in the Tablet of the Branch, the original word is </span>"Ghosn"<span style="font-style: italic;"> (i.e. branch), referring to 'Abdu'l-Baha.</span><br />
<br />
<span style="font-style: italic;">The ordinary English usage of the word "branch" has caused a great deal of confusion, whereas there is not a shadow of ambiguity in the Persian and Arabic texts.</span><br />
<br />
<span style="font-style: italic;">Because of ignorance of the Arabic and Persian languages and the use of these two terms in our Sacred Texts, spurious arguments have been put forth by those making the false claim that Shoghi Effendi could have appointed a successor other than a blood descendant of Baha'u'llah.</span><br />
(Letter dated October 15, 1960 from the Hands of the Cause in the Holy Land to all National Spiritual Assemblies, Ministry of the Custodians, p. 233)<br />
</span><br />
<br />
<span>It is significant that the Hands of the Cause speak of </span><span><span style="font-style: italic;">"ignorance of the Arabic and Persian languages." </span></span><span> Mason Remey claimed to be the Interpreter of the Word of God -- the Word of God he could not read. Knowledge of the original languages of revelation was obviously a requirement of the office of Expounder of the Word of God, as shown by the conduct of Shoghi Effendi:</span><br />
</span></span><blockquote><span style="font-size: large;"><span style="font-family: times;"><span>"The Guardian was exceedingly cautious in everything that concerned the original Word and would never explain or comment on a text submitted to him in English (when it was not his own translation) until he had verified it with the original." (Amatu'l-Baha Ruhiyyih Khanum, "The Priceless Pearl," p. 204)</span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;"><br />
<span> Mason Remey, who assumed the title of “second Guardian,” and the various claimants who assert that they are his successors—all of these self-appointed “Guardians,” are manifestly false claimants. They do not meet the clear and irrefutable Text requiring that the successor to what Shoghi Effendi terms the “<a href="http://reference.bahai.org/en/t/se/GPB/gpb-23.html#pg328">hereditary office</a>” of the Guardianship must be a lineal descendant of the Manifestation of God, one of His male descendants, one of the Aghsan.<br />
<br />
Mason Remey agreed, along with all of the Hands of the Cause, to pursue Shoghi Effendi's Ten Year Crusade; two years later he called on all of the Baha'is to withdraw their support for the Hands in their pursuit of the goals of the World Crusade, claiming that the World Crusade had been, from its inception, harmful to the interests of the Cause of God.<br />
<br />
The Hands of the Cause of God decided in 1957 that the surest course of action until the Universal House of Justice was elected would be to carry out the remaining provisions of Shoghi Effendi's Ten Year World Crusade. In a “Unanimous Certification,” the Nine Hands of the Cause in the Holy Land certified on November 25, 1957 that this was their function:<br />
<br />
<span style="font-style: italic;">“We, the undersigned Hands of the Cause of God, assembled at the Baha'i World Centre, certify that by unanimous action we have constituted a body of nine Hands to serve the interests of the Baha'i World Faith at its World Centre in order to carry on from this Centre the provisions of the World Baha'i Crusade. . .”</span> (Ministry of the Custodians, p. 31)<br />
<br />
And in their Proclamation to the Baha'is of East and West issued on the same date, the Hands confirmed that this Crusade was divine in origin:<br />
<br />
<span style="font-style: italic;">“Has not the Guardian, building upon the enduring foundation of the Master's Tablets of the Divine Plan, created the World Crusade to guide our work until 1963?”</span><br />
(Ministry of the Custodians, p. 36)<br />
<br />
<span style="font-weight: bold;">Both of these documents were signed by Charles Mason Remey.</span><br />
<br />
And yet, two years later, he claims that this had been the wrong course of action all along:<br />
<br />
MASON ISSUED FIRST SERIES ENCYCLICALS BAHA'I WORLD FURTHERANCE FALLACIOUS CLAIM BRANDING ALL HANDS COVENANT BREAKERS AND INSTRUCTING FRIENDS CEASE ASSOCIATION HANDS<br />
(Cable dated May 31, 1960 from the Hand of the cause Leroy Ioas to the Hands of the Cause in the Holy Land; Ministry of the Custodians, p. 215)<br />
<br />
Hand of the Cause William Sears pointed out that Mason Remey had written a ten-page letter attacking the Hands of the Cause (Letter dated June 30, 1960 from William Sears to the Hands in the Holy Land, Ministry of the Custodians, p. 216<br />
<br />
<span style="font-style: italic;">As most of you undoubtedly know, Mason has followed up his original proclamation with other documents including one entitled "The Question of the Guardianship", and another document which he calls his first "Encyclical" to the Bahá'í world. In the latter document he definitely classifies all of the Hands as violators, calls upon the believers to abandon their activities in support of the plans announced by the Hands for the remainder of the beloved Guardian's Crusade, to withdraw their financial support of these activities, and directs them to turn to him alone for guidance and instructions.</span><br />
(Confidential letter to the entire body of the Hands of the Cause dated July 7, 1960 from the nine Hands in the Holy Land, Ministry of the Custodians, p. 210)<br />
<br />
<span style="font-style: italic;">It seems that his agitation, far from ceasing and far from being -- as we at first hoped and believed -- the evidence of great emotional disturbance and unbalance -- is a persistent and well-thought-out campaign. Not only does he personally continue to send out communications asserting his claim and adding ridiculous arguments to support it, but his attacks on the Hands and all who support them are becoming more violent and insidious all the time, and his chief supporters in France, Joel Marangella, Don Harvey and others, have now been joined by Mary Magdalene Wilkin in the United States. These henchmen are circularizing the Baha'i world widely with violent attacks on the Hands, their decisions and their right to carry on the beloved Guardian's Crusade while at the same time deducing so-called "proofs" of the authenticity of Mason's claims and position.</span><br />
(August 9, 1960 Message from the Hands in the Holy Land to the Hands of the Cause, Ministry of the Custodians, p. 224)<br />
<br />
Please observe: Mason Remey and his followers made—and still make today—<span style="font-style: italic;">“violent attacks on the Hands, their decisions, and their right to carry on the beloved Guardian's Crusade.”</span> The folly of their position is obvious to everyone but themselves: They condemn the acts and decisions in which Mason Remey had himself participated.<br />
<br />
It as if these were Mason Remey's angry denunciations:<br />
<br />
<span style="font-style: italic;">“I, Mason Remey, utterly condemn the decision of Mason Remey and his fellow Hands to carry forward the World Crusade!”</span><br />
<br />
<span style="font-style: italic;">“I, Mason Remey, utterly condemn the certification of Mason Remey and his fellow Hands that Shoghi Effendi did not name a successor Guardian, and that there was no one he could have named.”</span><br />
<br />
<span style="font-style: italic;">“I, Mason Remey, condemn the decision of Mason Remey and his fellow members of the International Baha'i Council, to submit themselves to the direction of the Hands of the Cause of God!”</span><br />
<br />
As explained <a href="http://bahai-covenant.blogspot.com/2009/03/one-of-traits-of-head-of-bahai-faith-is.html">here</a>, not only did Mason Remey claim that the Hands of the Cause were misguided and misleading the Baha'i Community. The full extent of his moral collapse is shown by the fact that in 1</span><span>966 he asserted that Shoghi Effendi himself had misled the Baha'i community for his entire ministry: <span style="font-style: italic;">“Remey had by this time begun attacking Shoghi Effendi, declaring that the Administrative Order represented only the organizing of </span>'the Babi Faith'<span style="font-style: italic;"> and must be '</span>dismantled'<span style="font-style: italic;">, and that Remey now considered himself to be the</span> 'first'<span style="font-style: italic;"> Guardian of the Baha'i Faith.” </span>(<a href="http://covenantstudy.org/additional-documents/mason-remey-and-those-who-followed-him/">"Mason Remey and Those Who Followed Him"</a>)<br />
<br />
In 1957 Mason Remey along with the other Hands of the Cause asserted the authority of the Hands of the Cause of God to bring the International Baha'i Council through successive stages and then to call for the election of the Universal House of Justice; yet two years later he claimed that the Hands had no authority to take these steps.<br />
<br />
In January, 1951 Shoghi Effendi cabled to the Baha'i World his <span style="font-style: italic;">“epoch-making decision”</span> to form the first International Baha'i Council, which he described as the <span style="font-style: italic;">“forerunner”</span> of the Universal House of Justice:<br />
<br />
<span style="font-style: italic;">. . . To these will be added further functions in course of evolution of this first embryonic International Institution, marking its development into officially recognized Baha'i Court, its transformation into duly elected body, its efflorescence into Universal House of Justice, and its final fruition through erection of manifold auxiliary institutions constituting the World Administrative Center destined to arise and function and remain permanently established in close neighborhood of Twin Holy Shrines.</span><br />
(Shoghi Effendi, Cablegram, January 9, 1951; <a href="http://reference.bahai.org/en/t/se/MBW/mbw-5.html">Messages to the Baha'i World - 1950-1957</a>, pp. 7-8)<br />
<br />
At the time of Shoghi Effendi's passing, this institution was composed of members whom he had appointed. As Shoghi Effendi wrote, its stages would include development into a Baha'i Court and transformation into an elected Baha'i Council, before its ultimate efflorescence into the Universal House of Justice. In two documents issued at the conclusion of their First Conclave, the Hands asserted their authority to decide upon the process of the successive stages of the development of the institution of the International Baha'i Council:<br />
<br />
<span style="font-style: italic;">“4. That the entire body of the Hands of the Cause, meeting annually or whenever convened by the nine Hands, shall determine when and how the International Baha'i Council shall pass through the successive stages outlined by Shoghi Effendi culminating in the election of the Universal House of Justice;”</span><br />
(Resolution of the Hands of the Cause of God, Nov, 25, 1957; Ministry of the Custodians, p. 34)<br />
<br />
<span style="font-style: italic;">Meanwhile the entire body of the Hands, assembled by the nine Hands of the World Centre, will decide when and how the International Baha'i Council is to evolve through the successive stages outlined by the Guardian, culminating in the call to election of the Universal House of Justice by the membership of all National Spiritual Assemblies.</span><br />
(Proclamation of the Hands of the Cause to the Baha'is of East and West, Ministry of the Custodians, pp. 37-38)<br />
<br />
<span style="font-weight: bold;">Mason Remey signed both of these documents.</span><br />
<br />
Later, Mason Remey attacked the Hands, asserting that they had no such authority when they—and he—had issued these documents! The real reason he made this assertion was, of course, that the protective influence of the Hands of the Cause of God was effectively interfering with his spurious claim to the Guardianship, which he based on his appointment by Shoghi Effendi as the President of the International Baha'i Council.<br />
<br />
The body of the Hands of the Cause of God, with characteristic humility, decided in 1959 that none of them would be eligible to serve on the elected International Baha'i Council, when it would be brought into being in 1961.<br />
<br />
<span style="font-style: italic;">We are also happy to announce that another milestone in Baha'i history will be reached with the election of the International Baha'i Council during Ridvan 1961. The embryonic institution established and so highly extolled by the beloved Guardian will thus enter its final stage preceding the election of the Universal House of Justice. The members of all the National and Regional Spiritual Assemblies of the Baha'i world, duly constituted in Ridvan 1960, will take part in a postal ballot to elect nine members to the International Council. This International Baha'i Council is to work under the direction and supervision of the Hands of the Cause residing in the Holy Land, serve a two year term of office, and cease to exist upon the occasion of the election of the Universal House of Justice. All the Baha'is of the world, men and women alike, are eligible for election. As the Chief Stewards of the Faith are wholly occupied with specific tasks assigned them by the beloved Guardian and perforce assumed since his passing, they should not be considered for election to this Council.</span><br />
(Conclave Message dated November 4, 1959 from the Hands of the Cause to the Baha'is of East and West; Ministry of the Custodians, p. 168)<br />
<br />
All of the Hands were motivated by selfless service—all except Mason Remey. The effect of this decision was that it would deprive Mason Remey of his cherished position as President of that body, and interfere with his and his followers' lust for leadership.<br />
<br />
Mason Remey later attacked the Hands of the Cause, alleging that they never had any authority to bring this body through its successive stages or to supervise its work; though he had himself, as shown above, joined all of his fellow Hands in declaring that the Hands possessed that authority.<br />
<br />
The following year, the Hands of the Cause of God explained the folly of Mr. Remey's claims to the Baha'i world:<br />
<br />
<span style="font-style: italic;">Without one written word from the Guardian, Mason Remey claims that because he was the President of the International Baha'i Council, and because this body is the embryonic international institution, it automatically makes him the President of that future body, and hence, Guardian of the Faith.</span><br />
<br />
<span style="font-style: italic;">If the President of the International Baha'i Council is ipso facto the Guardian of the Baha'i Faith, then the beloved Guardian, himself, Shoghi Effendi, would have had to be the President of this first International Baha'i Council.</span><br />
<br />
<span style="font-style: italic;">If the presidency of the first International Baha'i Council, which was not an elected body but appointed by Shoghi Effendi was a permanent thing, why did the beloved Guardian himself call for an elected International Baha'i Council in the future as part of the evolution of this institution and its eventual efflorescence into the Universal House of Justice?</span><br />
<br />
<span style="font-style: italic;">We have not even an intimation in any writing of Shoghi Effendi that the officers of the first appointed International Baha'i Council would be carried forward into the elected International Baha'i Council.</span><br />
<br />
<span style="font-style: italic;">There is nothing to indicate anywhere in the Teachings that the officers of the elected International Baha'i Council would not be elected according to the pattern of election of every other Baha'i elected body.</span><br />
<br />
<span style="font-style: italic;">The manner of the election of the Universal House of Justice has been laid down by 'Abdu'l-Baha Himself. There is no possible reason for concluding that Mason Remey or any other Council member would automatically be carried forward into membership in that body. If the presidency of either an appointed or an elected International Baha'i Council were synonymous with the presidency of the Universal House of Justice, then it follows the beloved Guardian himself would have assumed this position.</span><br />
<br />
<span style="font-style: italic;">Mason Remey signed the first communication sent out by 26 Hands of the Faith, from Bahji in November, 1957, in which it was stated that as the beloved Guardian had left no Will and no successor, the Hands of the Faith, designated by Shoghi Effendi as the Chief Stewards of Baha'u'llah's embryonic World Commonwealth, would carry on the work of the Crusade until the formation of that infallible Body, the Universal House of Justice.</span><br />
<br />
<span style="font-style: italic;">Although Mason Remey, himself a Hand of the Cause, acted as one of the nine Hands in the Holy Land until the end of October, 1959, he never intimated his claim to be the second Guardian to any individual Hand, to the group of Hands serving at the World Centre, or to the body of the Hands gathered in Bahji at their Conclaves.</span><br />
<br />
<span style="font-style: italic;">The first intimation any of us received of this astounding claim was when he mailed us a copy of his proclamation, at a time when it was already in the mail to National Assemblies and individuals.</span><br />
<br />
<span style="font-style: italic;">How can Mason Remey reconcile his assertion that he was appointed by Shoghi Effendi as his successor during his lifetime with the provisions in the Will and Testament of 'Abdu'l-Baha that during the lifetime of the Guardian, nine of the Hands of the Cause of God must be elected by their fellow-Hands, and give their assent to the choice made by him of his successor? If the Guardian appointed Mason Remey, why did he go against the provisions of the Will in this important respect? Such an implication is a flagrant attack on Shoghi Effendi himself.</span><br />
<br />
<span style="font-style: italic;">The terrible dangers of accepting so manifestly false a claim as that which Mason Remey has made are thus clear for all to see.</span><br />
<br />
<span style="font-style: italic;">In addition to having set aside the provisions of 'Abdu'l-Baha's Will in making this claim, in addition to not having one single written word in evidence that the beloved Guardian intended to make him his successor, Mason Remey has written that he will appoint his own successor to the Guardianship.</span><br />
<br />
<span style="font-style: italic;">Every believer, into whose mind has crept for even a second, a shadow of doubt as regards the personal status of Mason Remey may see for himself to what a degree he has entirely brushed aside every single foundation laid by 'Abdu'l-Baha in His Will for the Guardianship.</span><br />
(Letter dated October 15, 1960 from the Hands of the Cause in the Holy Land to all National Spiritual Assemblies, Ministry of the Custodians, pp. 234-235)<br />
<br />
While the nine Hands of the Faith would not have been authorized to overrule Shoghi Effendi's choice of successor, had he been able to designate one; the point the Hands of the Cause are here making is that <a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html#pg12">the Will</a> of Abdu'l-Baha required Shoghi Effendi to present his choice of successor to the nine Hands, for their assent, and he did not do so; so obviously, he had not appointed Mason Remey as his successor.<br />
<br />
The matter of the International Baha'i Council being officially recognized as a Baha'i Court will be taken up in a later posting. For the present, it will suffice to say that this was not a designation within the power of the Hands of the Cause, or any other Baha'is, to control. Designating the International Baha'i Council as a Baha'i Court was a decision that lay entirely in the control of the civil authorities in the Holy Land; as the decision to designate six National Spiritual Assemblies as Baha'i courts, lay in the hands of the governments in<a href="http://reference.bahai.org/en/t/se/MBW/mbw-24.html#pg42"> six </a>Muslim countries.<br />
<br />
In 1957 Mason Remey joined the rest of the Hands of the Cause in providing that the Nine Hands of the Cause in the Holy Land had the authority to expel Covenant-breakers from the Cause of God; yet two and one-half years later, having himself been expelled from the Faith by them, he asserted that they had no such authority<br />
<br />
In His <a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html#pg12">Will and Testament</a>, Abdu'l-Baha had provided that the Hands of the Cause of God would expel Covenant-breakers:<br />
<br />
<span style="font-style: italic;">“. . . the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God, cast him out from the congregation of the people of Baha. . .”</span><br />
<br />
In October, 1957 the Hands of the Cause of God promulgated this unanimous resolution:<br />
<br />
<span style="font-style: italic;">“6. That the authority to expel violators from the Faith shall be vested in the body of nine Hands, acting on reports and recommendations submitted by Hands from their respective continents.”</span><br />
(Resolution of the Hands of the Cause of God, Nov, 25, 1957; Ministry of the Custodians, p. 34)<br />
<br />
<span style="font-weight: bold;">Mason Remey signed this resolution.</span><br />
<br />
Astonishingly, he later claimed, and his followers who were expelled with him still claim today, that the Hands of the Cause had no authority, absent the presence of Shoghi Effendi, to expel Covenant-breakers. It is as if they are saying,<br />
<br />
<span style="font-style: italic;">“We, Mason Remey and his followers, condemn the decision of Mason Remey and his fellow Hands in deciding that the Hands of the Cause in the Holy Land had the authority to expel Covenant-breakers!”</span><br />
<br />
Mason Remey was expelled from the Faith as a Covenant-breaker by the Hands of the Cause on July 26, 1960 (Ministry of the Custodians, p. 223).<br />
<br />
Mason Remey showed by his own words and deeds that he was not a Guardian of the Cause of God.<br />
<br />
Mason Remey was not a descendant of the Manifestation of God, nor did he have any document from Shoghi Effendi appointing him as his successor; nor did the Hands of the Cause of God give their assent. By self-claiming the Guardianship, he went expressly against this verse from Abdu'l-Baha:<br />
<br />
<span style="font-style: italic;">"My purpose is this, that ere the expiration of a thousand years, no one has the right to utter a single word, even to claim the station of Guardianship."</span><br />
(Abdu'l-Baha, quoted in Messages from The Universal House of Justice 1963-1986, paragraph 23.11, p. 52)<br />
<br />
As we read above, for two years Mason Remey <span style="font-style: italic;">“never intimated his claim to be the second Guardian to any individual Hand, to the group of Hands serving at the World Centre, or to the body of the Hands gathered in Bahji at their Conclaves.” </span>Then later, to the amazement of his fellow Hands, he claimed that he had been during that entire time, Shoghi Effendi's successor, the infallibly-guided Guardian of the Cause of God.<br />
<br />
<span style="font-weight: bold;">Yawning Inconsistencies in the Conduct of Mason Remey</span><br />
<br />
Since Mason Remey had concocted this claim, he either had to admit that he did not know during that entire two-year period that he was the Guardian, which was inconsistent with his claim to be the infallible interpreter of the Word of God; or he had to say that he had known, and he was hiding this from the Baha'i world, which was inconsistent with his claim to be the infallible protector of the Cause of God. In both cases, it is impossible that a true Guardian of the Cause would conduct himself as Mason Remey did.<br />
<br />
In letters written on his behalf, Shoghi Effendi had stated that the Guardian of the Cause <a href="http://reference.bahai.org/en/t/se/LANZ/lanz-40.html#pg55"><span style="font-style: italic;">“is guided in his decisions to do that which protects it </span>[the Baha'i Faith] <span style="font-style: italic;">and fosters its growth and highest interests,"</span></a> and that the Guardian of the Cause <a href="http://bahai-library.com/file.php?file=uhj_infallibility_history_guardian" style="font-style: italic;">“is infallible in the protection of the Faith."</a><br />
<br />
The divinely-guided Guardian of the Cause always acts in the best interests of the Faith, and is infallible in its protection. Mason Remey claims to have been the Guardian of the Cause throughout 1958 and 1959, when he was one of the Hands of the Cause of God, whose actions during that period he later condemned. How could he condemn his own actions, which he claimed were divinely guided? How could the divinely-guided Guardian of the Cause act against the Faith's best interests for two years? If he was divinely-guided, why didn't he recognize from the outset that the direction the Hands were taking was the wrong one? How could the divinely-guided Guardian of the Cause not know that he was the Guardian? How could he claim that the designation of him as the Interpreter of the Word of God was hidden in the messages of Shoghi Effendi, when he himself had missed their import? How could he be the infallibly-guided Guardian, yet formally and repeatedly deny that there was a Guardian? How could he be infallible in the protection of the Faith, yet withhold his identity as the divinely guided one—the essence of protection of the Faith—from the believers? And how could he be the successor to Shoghi Effendi, when he even denied that Shoghi Effendi was the Guardian, stated that Shoghi Effendi had grievously misinterpreted the Master's Will, and undertook to undo Shoghi Effendi's entire life work?<br />
<br />
This is sheer nonsense. Mason Remey's selfish motives are transparent. It is quite astonishing that anyone ever accepted his claims.<br />
<br />
As Baha'u'llah wrote,<br />
<br />
<span style="font-style: italic;">“They regard a single drop of the sea of delusion as preferable to an ocean of certitude.”</span> (<a href="http://reference.bahai.org/en/t/b/TB/tb-7.html#pg58">Tablets of Baha'u'llah, p. 58</a>)<br />
<br />
And, as Abdu'l-Baha wrote in His Last Tablet to America, regarding people who should know better, being taken in by the claims of the Covenant-breakers:<br />
<br />
<span style="font-style: italic;">“. . the founders of this sedition -- namely, the violators of the Covenant -- are people whose aims are known to all the friends. Yet, O glorious God, they are deceived by them!”</span> (Abdu'l-Baha, <a href="http://reference.bahai.org/en/t/c/BWF/bwf-128.html#pg432">Baha'i World Faith</a>, p. 432)<br />
<br />
<span>Abdu'l-Baha stated during His visit to America:</span><br />
<br />
<span style="font-style: italic;">As to the most great characteristic of the revelation of Bahá'u'lláh, a specific teaching not given by any of the Prophets of the past: It is the ordination and appointment of the Center of the Covenant. By this appointment and provision He has safeguarded and protected the religion of God against differences and schisms, making it impossible for anyone to create a new sect or faction of belief. To ensure unity and agreement He has entered into a Covenant with all the people of the world, including the interpreter and explainer of His teachings, so that no one may interpret or explain the religion of God according to his own view or opinion and thus create a sect founded upon his individual understanding of the divine Words. The Book of the Covenant or Testament of Bahá'u'lláh is the means of preventing such a possibility, for whosoever shall speak from the authority of himself alone shall be degraded. Be ye informed and cognizant of this. Beware lest anyone shall secretly question or deny this to you. There are some people of self-will and desire who do not communicate their intentions to you in clear language. They envelop their meanings in secret statements and insinuations. For instance, they praise a certain individual, saying he is wise and learned, that he was glorified in the presence of Bahá'u'lláh, conveying this to you in an insidious way or by innuendoes. Be ye aware of this! Be awakened and enlightened! For Christ has said that no one hides the lamp under a bushel. The purport of my admonition is that certain people will endeavor to influence you in the direction of their own personal views and opinions. Therefore, be upon your guard in order that none may assail the oneness and integrity of Bahá'u'lláh's Cause. Praise be to God! Bahá'u'lláh left nothing unsaid. He explained everything. He left no room for anything further to be said. Yet there are some who for the sake of personal interest and prestige will attempt to sow the seeds of sedition and disloyalty among you. To protect and safeguard the religion of God from this and all other attack, the Center of the Covenant has been named and appointed by Bahá'u'lláh. Therefore, if anyone should set forth a statement in praise or recognition of another than this appointed Center, you must ask him to produce a written proof of the authority he follows. Let him show you a trace from the pen of the Center of the Covenant Himself, substantiating his praise and support of any other than the rightful one. Inform him that you are not permitted to accept the words of everyone. Say to him, "It is possible to love and praise a person today, to accept and follow another tomorrow and still another next day. Therefore, we cannot afford to listen to this or that individual. Where are your proofs and writings? Where is your authority from the pen of the Center of the Covenant?"</span><br />
<br />
<span style="font-style: italic;">My purpose is to explain to you that it is your duty to guard the religion of God so that none shall be able to assail it outwardly or inwardly. If you find harmful teachings are being set forth by some individual, no matter who that individual be, even though he should be my own son, know, verily, that I am completely severed from him. If anyone speaks against the Covenant, even though he should be my son, know that I am opposed to him.</span><br />
<span>(Abdu'l-Baha, <a href="http://reference.bahai.org/en/t/ab/PUP/pup-134.html.utf8?query=most%7Cgreat%7Ccharacteristic&action=highlight#gr14">The Promulgation of Universal Peace, p. 455</a>)</span><br />
<br />
<span style="font-weight: bold;">Incredible Folly, Vaulting Ambition</span><br />
<br />
How truly Shoghi Effendi had written in 1941, of eminent believers who had attemped in vain to mislead the Baha'i community:<br />
<br />
<span style="font-style: italic;">Dear friends! Manifold, various, and at times extremely perilous, have been the tragic crises which the blind hatred, the unfounded presumption, the incredible folly, the abject perfidy, the vaulting ambition, of the enemy have intermittently engendered within the pale of the Faith. From some of its most powerful and renowned votaries, at the hands of its once trusted and ablest propagators, champions, and administrators, from the ranks of its most revered and highly-placed trustees whether as companions, amanuenses or appointed lieutenants of the Herald of the Faith, of its Author, and of the Center of His Covenant, from even those who were numbered among the kindred of the Manifestation, not excluding the brother, the sons and daughters of Baha'u'llah, and the nominee of the Bab Himself, a Faith, of such tender age, and enshrining so priceless a promise, has sustained blows as dire and treacherous as any recorded in the world's religious history.</span><br />
(Shoghi Effendi, This Decisive Hour, paragraph 85.9; <a href="http://reference.bahai.org/en/t/se/MA/ma-63.html#pg50">Messages to America</a>, pp. 50-51)<br />
<br />
<span style="font-weight: bold;">The Source of Certitude</span><br />
<br />
Anyone with questions on these matters can do no better than to carefully and prayerfully study the three great letters on this subject [<a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/9-march-1965/">1</a>, <a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/27-may-1966/">2</a>, <a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/7-december-1969/">3</a>] written by the <span style="font-style: italic;">“blessed, sanctified and all-subduing”</span> Universal House of Justice. If everyone did so, not one more person would be deceived by the utterly unfounded claims of Charles Mason Remey.<br />
<br />
These letters from the House of Justice are one more expression of Shoghi Effendi's reassurance that <span style="font-style: italic;">“we must trust to time, and the guidance of God's Universal House of Justice, to obtain a clearer and fuller understanding”</span> of the <span style="font-style: italic;">“provisions and implications”</span> of Abdu'l-Baha's Will and Testament. (<a href="http://reference.bahai.org/en/t/se/BA/ba-54.html">Baha'i Administration</a>, p. 62)</span><br />
<br />
</span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgT4CdCqRAsgj5jMH0XngfC30lxLfZEIGztsshAZVTIEDrxSQEPthU7svmLKecOdBPR5lyfOZSOdgTFjH7aEeZ3McU2WaG9axYoAEkFWByxwdHDl-Ec3HG5Al311m9_hojCGMIhYpgnB2s/s1600-h/Universal+House+of+Justice+and+Hands+of+the+Cause.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5326585531769287858" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgT4CdCqRAsgj5jMH0XngfC30lxLfZEIGztsshAZVTIEDrxSQEPthU7svmLKecOdBPR5lyfOZSOdgTFjH7aEeZ3McU2WaG9axYoAEkFWByxwdHDl-Ec3HG5Al311m9_hojCGMIhYpgnB2s/s400/Universal+House+of+Justice+and+Hands+of+the+Cause.jpg" style="cursor: pointer; display: block; height: 300px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a><span>The members of the newly-elected Universal House of Justice, with the Hands of the Cause of God, April, 1968, at the Shrine of the Bab, Mount Carmel, Haifa, Israel </span></span></span></div><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><span><span>Photograph courtesy of Baha'i National Archives, Wilmette</span> <span>Copyright 2009, used with permission</span> <span><br />
Please click image for larger photograph<br />
<br />
</span></span><br /></span></span>
<div style="text-align: left;"><span style="font-size: large;"><span style="font-family: times;"><span><span style="font-weight: bold;">Key to Photograph, L-R:</span><br />
Member of the Universal House of Justice Amoz Gibson<br />
Hand of the Cause of God Abu'l-Qasim Faizi<br />
Hand of the Cause of God William Sears<br />
Member of the Universal House of Justice Charles Wolcott<br />
Member of the Universal House of Justice Ali Nakhjavani<br />
Member of the Universal House of Justice H. Borrah Kavelin<br />
Member of the Universal House of Justice Hushmand Fatheazam<br />
Hand of the Cause of God Ali-Muhammad Varqa<br />
Hand of the Cause of God Ali-Akbar Furutan<br />
Member of the Universal House of Justice Hugh Chance<br />
Member of the Universal House of Justice David Hofman<br />
Hand of the Cause of God Shu'a'u'llah Ala'i<br />
Hand of the Cause of God Paul Haney<br />
Hand of the Cause of God Adelbert Muhlschlegel<br />
Hand of the Cause of God Amatu'l-Baha Ruhiyyih Khanum<br />
Member of the Universal House of Justice Ian Semple<br />
Hand of the Cause of God Taraz'u'llah Samandari<br />
Hand of the Cause of God Jalal Khazeh<br />
Member of the Universal House of Justice David Ruhe<br />
Hand of the Cause of God Zikrullah Khadem<br />
Hand of the Cause of God Collis Featherstone<br />
Hand of the Cause of God Enoch Olinga<br />
Hand of the Cause of God John Ferraby<br />
Hand of the Cause of God Ugo Giachery<br />
Hand of the Cause of God Rahmatu'llah Muhajir</span></span></span></div></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-25180101283906129932009-04-18T21:46:00.006-04:002020-09-09T11:46:21.225-04:00"The Last Song of that Dove of the Rose-Garden of Eternity:" The Greatest Holy Leaf Writes about the Will and Testament of Abdu'l-Baha<div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh918go5iFT1G-oWjtrMz6gnJ54n50idefVCKezwRWuaLh0T2Srd2hEr-H0dWuOuVRqMeCoRY_ucdopVF881EA48qwwJPvnxcVa3ZlAqKI461CPtQBl1xA2AxCNmyduF003JZcJrvUWSaw/s1600-h/Greatest+Holy+Leaf.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5326213556712080962" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh918go5iFT1G-oWjtrMz6gnJ54n50idefVCKezwRWuaLh0T2Srd2hEr-H0dWuOuVRqMeCoRY_ucdopVF881EA48qwwJPvnxcVa3ZlAqKI461CPtQBl1xA2AxCNmyduF003JZcJrvUWSaw/s400/Greatest+Holy+Leaf.jpg" style="cursor: pointer; display: block; height: 280px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a><span style="font-size: 130%;">Bahiyyih Khanum, The Greatest Holy Leaf</span>
<span style="font-size: 100%;">Courtesy of the Baha'i National Archives, Wilmette</span><span>
</span><span style="font-size: 100%;">Copyright 2009, Reproduced with permission</span><span>
</span><span style="font-size: 100%;">Please click on photograph for larger image</span><span>
</span></span></span></div><span style="font-family: times;"><span style="font-size: large;">
<span style="font-style: italic;">'O God, My God! Thou hast lighted the lamp of Thy Cause with the oil of wisdom; protect it from contrary winds. The lamp is Thine and the glass is Thine, and all things in the heavens and on earth are in the grasp of Thy power.'</span>[<a href="http://reference.bahai.org/en/t/b/ESW/esw-6.html#pg104">1</a>]
O servants of the Abha Beauty's sacred Threshold, O beloved friends of 'Abdu'l-Baha!
It is well known that from the earliest dawning of the Sun of Revelation, until the setting of the holy Covenant's Orb, the Ark of the Faith has continuously been battered by great waves of affliction, and beaten by calamity's storms. Tempest and whirlwind have ever assailed this holy Tree.
Still, the exalted Star has continued on its destined journey, and despite the piled-up clouds of hate and error, its rays of grace have illumined the whole earth.
The Ark of Salvation was made the safe refuge of the righteous, and the holy Tree was hung with bright, immortal fruit, so that the honeyed yield of the love of God is sweet on the lips of His people. Out of the grace of the Blessed Beauty, eyes began to see, and ears to hear, and through the bounty of 'Abdu'l-Baha the spirits turned vigilant, and souls awoke, and to the hearts were divine mysteries confided, and individuals became day-springs of light.
And for ever and ever, time without end, the glance of God's bounty and bestowal is, from the hidden world above, unceasingly cast down, and He watches over us with favour and grace. It behoves us, then, to offer up thanks with every breath, and to be blissful at all times.
Although the towering citadel of God's Cause is upraised on foundations of iron, and His Word is founded on authority and power, and the loyal and firm in His Covenant, through the blessings of the Abha Paradise, stand immovable as the mountains, and are fast-rooted in their love -- still, the hurricanes of tests are mighty as well, and from every side comes the thundering roar of violent commotions and bitter trials. From these, at every moment each one of us should beg of God to defend and protect us.
Let us call to mind the clear statements and the warnings revealed by the Blessed Beauty, and the explanations and commentaries of 'Abdu'l-Baha, particularly as found in His Will and Testament. This Testament was the last song of that Dove of the Rose-garden of Eternity, and He sang it on the branch of the Tree of bestowal and grace. It was His principal gift, indeed the greatest of all splendours that radiated forth from that Day-Star of bounty, out of the firmament of His bestowals. This Testament was the strong barricade built by the blessed hands of that wronged, that peerless One, to protect the garden of God's Faith. It was the mighty stronghold circling the edifice of the Law of God. This was an overflowing treasure which the Beloved freely gave, a goodly and precious legacy, left by Him to the people of Baha. In all the world, no gift could equal this; no dazzling gem could rival such a precious pearl.
With His own pen, He designated as Guardian of the Cause of God, Shoghi Effendi Rabbani, the Chosen Branch, and made him the <span style="font-style: italic;">'blest and sacred bough that hath branched out from the Twin Holy Trees,' </span>to be the one to whom all must turn, the centre and focus of all on earth.
In unmistakable terms did He set forth the obligations and elucidated the nature of the institutions of God's Holy Faith. He laid hold of discord's tree and brought it down. He for ever shut the door on conflicting interpretations and views. With every breath ought we to offer praise and thanks to the God of Grace for this bestowal. It is incumbent upon us to read and meditate on the contents of the Will and Testament at all times, and implore God at His Holy Threshold that He will aid us to carry out whatsoever it ordains.
A few days ago I sent out a general letter. A detailed, and recent, letter from the Guardian to all the people of Baha was likewise sent out, and it is certain that you will be reading it; it is essential to circulate it among all the friends. What I mean is, that because of my great and spiritual love for you, the steadfast lovers of God and His Covenant, I have now set about writing this present letter as well.
I would like to remind the friends of these words from 'Abdu'l-Baha's Will and Testament, as written down by His pen of bounty: <span style="font-style: italic;">'No doubt every vainglorious one that purposeth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold, would he seize upon divers measures and various pretexts that he may separate the gathering of the people of Baha.'</span>
In another Tablet He calls on us to understand the intent of every individual by the course of his speech, and to see through his purpose. And from the Blessed Beauty: <span style="font-style: italic;">'Place not your trust in every new arrival, and believe not every speaker.'</span>
Over and over, in countless Tablets, do we find the like of these precepts. It is obvious that the purpose behind them is to awaken and warn the people of Baha, so that the mighty citadel of the Cause will remain safe and secure from the plottings of those with evil intent, and the bright lamp of His Word will be shielded from the contrary winds unloosed by those who follow their evil passions and corrupt desires.
It is irrevocably decreed that whatsoever has been revealed and written down by the Supreme Pen and the holy hand of 'Abdu'l-Baha will come to pass and be fully realized in this world, wherefore does it behove the people of Baha, the souls attracted to His Splendour, to become all eyes and ears, and to be in body and soul and limbs and members all sagacity and prudence. Addressing the believers, Christ tells them: <span style="font-style: italic;">'Be ye harmless as the submissive dove, and wise as the serpent.'</span>[<a href="http://www.biblegateway.com/passage/?book_id=47&chapter=10&version=50">2</a>]
In this momentous matter there must be no laxity, no inattention, for a whisper might become an axe laid to the root of the Tree of the Faith -- a word from an ambitious soul could be a spark tossed into the harvest of the people of Baha. We take refuge with God! May He guard us ever, from the recklessness of the insistent self.
For the harbouring of an evil purpose is a disease which shuts out the individual from all the blessings of Heaven, and casts him deep into the pit of perdition, of utter ruin. The point to make is that anyone, high or low, rich or poor, learned or unlettered, although to all appearances he may be a jewel among men, and the fine flower of all that is best -- if he gives utterance to some pronouncement or speaks some word from which can be detected the scent of self-worship, or a malicious and evil purpose, his aim is to disintegrate the Word of God and disperse the gathering of the people of Baha. From such individuals it is a solemn obligation to turn away; it is an inescapable duty to pay no heed whatever to their claims.
The clear promises of God, both His tidings of joy and His warnings, are being fulfilled, and it is inevitable that just as the sweet musk-laden winds of the Abha Paradise are beginning to blow, and the flames of God's love to spread, so too must wintry blasts and icy breaths begin to fill the air. You must therefore exert superhuman powers to guard the Cause of God, and beg humbly and with a contrite heart for help from the Kingdom on High.
Although up to now, because of the dictates of wisdom, the Will and Testament has not been in general circulation, and has been entrusted only to the Spiritual Assemblies of the various countries, at this time a photocopy has been made from the Master's original Text, which is in His own hand, and it will soon be sent out, to increase the spiritual joy of you who are essences of loyalty and trust, that every individual believer, every steadfast one in the Covenant who so desires, may read it and make a copy of it. Upon you be the Glory of the All-Glorious.
(<a href="http://reference.bahai.org/en/t/bwc/BK/bk-168.html">Bahiyyih Khanum, pp. 208 ff.</a>)
</span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-48095627242554065222009-04-09T05:31:00.008-04:002020-09-09T11:46:37.140-04:00The Greater Covenant of Baha'u'llah: His Promise of the Next Manifestation of God<span style="font-family: times;"><span style="font-size: large;">
The Covenant of Baha'u'llah is comprised of His Greater Covenant, promising the next Manifestation of God; and His Lesser Covenant—His Covenant with His followers to guide them until the next Manifestation of God appears. The Universal House of Justice has explained this succinctly:
<span style="font-style: italic;">A Covenant in the religious sense is a binding agreement between God and man, whereby God requires of man certain behaviour in return for which He guarantees certain blessings, or whereby He gives man certain bounties in return for which He takes from those who accept them an undertaking to behave in a certain way. There is, for example, the Greater Covenant which every Manifestation of God makes with His followers, promising that in the fulness of time a new Manifestation will be sent, and taking from them the undertaking to accept Him when this occurs. There is also the Lesser Covenant that a Manifestation of God makes with His followers that they will accept His appointed successor after Him. If they do so, the Faith can remain united and pure. If not, the Faith becomes divided and its force spent. It is a Covenant of this kind that Bahá'u'lláh made with His followers regarding 'Abdu'l-Bahá and that 'Abdu'l-Bahá perpetuated through the Administrative Order...</span>
(From a letter of the Universal House of Justice to an individual believer dated 23 March 1975, from the <a href="http://covenantstudy.org/core-documents/covenant-compilation/">Compilation on the Covenant</a>; Compilation of Compilations, Vol. I, p. 112)
<span style="font-weight: bold;">The Greater Covenant</span>
<span style="font-style: italic;">“There is . . . the Greater Covenant which every Manifestation of God makes with His followers, promising that in the fullness of time a new Manifestation will be sent, and taking from them the undertaking to accept Him when this occurs.” </span>
The Bab wrote of the succession of Manifestations of God, including the Revelation of the Manifestation who will appear after Baha'u'llah:
<span style="font-style: italic;">Thou beholdest how vast is the number of people who go to Mecca each year on pilgrimage and engage in circumambulation, while He, through the potency of Whose Word the Ka'bah [the sanctuary in Mecca] hath become the object of adoration, is forsaken in this mountain. He is none other but the Apostle of God Himself, inasmuch as the Revelation of God may be likened to the sun. No matter how innumerable its risings, there is but one sun, and upon it depends the life of all things. It is clear and evident that the object of all preceding Dispensations hath been to pave the way for the advent of Muhammad, the Apostle of God. These, including the Muhammadan Dispensation, have had, in their turn, as their objective the Revelation proclaimed by the Qa'im. The purpose underlying this Revelation, as well as those that preceded it, has, in like manner, been to announce the advent of the Faith of Him Whom God will make manifest. And this Faith -- the Faith of Him Whom God will make manifest -- in its turn, together with all the Revelations gone before it, have as their object the Manifestation destined to succeed it. And the latter, no less than all the Revelations preceding it, prepare the way for the Revelation which is yet to follow. The process of the rise and setting of the Sun of Truth will thus indefinitely continue -- a process that hath had no beginning and will have no end.</span>
<span style="font-style: italic;">Well is it with him who in every Dispensation recognizeth the Purpose of God for that Dispensation, and is not deprived therefrom by turning his gaze towards the things of the past.</span>
(The Bab, The Persian Bayan, Selections from the Writings of the Bab, p. 106)
</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEMZmCy4Gnag2gfJkanSHjs0gIw1WsGHZ6UITTG373U0TeL9pNl0mnh_EVCmp2LT-z_t0p6Ag-5TlHxQ8eBNKXaOUyozTE0eb3Aa5sy3G59gRzdeMd01obh5c9ljDRHt1EXVInct-1EbE/s1600-h/Shrine+of+the+Bab+at+Sunset.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5322630919765746738" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEMZmCy4Gnag2gfJkanSHjs0gIw1WsGHZ6UITTG373U0TeL9pNl0mnh_EVCmp2LT-z_t0p6Ag-5TlHxQ8eBNKXaOUyozTE0eb3Aa5sy3G59gRzdeMd01obh5c9ljDRHt1EXVInct-1EbE/s400/Shrine+of+the+Bab+at+Sunset.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 269px;" /></a>The Shrine of the Bab at Sunset
<span>Copyright 2006, <a href="http://media.bahai.org/">Baha'i International Community</a>, reproduced with permission</span>
<span>Please click photograph for larger image</span></span></span>
</div><span style="font-family: times;"><span style="font-size: large;">`Abdu'l-Baha wrote of this same succession of Manifestations of God, including the Greater Covenant of Baha'u'llah promising the Manifestation to succeed Him:
<span style="font-style: italic;">His Holiness Abraham, on Him be peace, made a covenant concerning His Holiness Moses and gave the glad-tidings of His coming. His Holiness Moses made a covenant concerning the Promised One, i.e. His Holiness Christ, and announced the good news of His Manifestation to the world. His Holiness Christ made a covenant concerning the Paraclete and gave the tidings of His coming. His Holiness the Prophet Muhammad made a covenant concerning His Holiness the Bab and the Bab was the One promised by Muhammad, for Muhammad gave the tidings of His coming. The Bab made a Covenant concerning the Blessed Beauty of Baha'u'llah and gave the glad-tidings of His coming for the Blessed Beauty was the One promised by His Holiness the Bab. Baha'u'llah made a covenant concerning a promised One who will become manifest after one thousand or thousands of years.</span>
(Abdu'l-Baha, Baha'i World Faith, p. 358)
Baha'u'llah has not given much information about the next Manifestation of God; at least not identified as such, in the translations we have of His Writings in English. However, on the very first day of His public declaration in the Garden of Ridvan in Baghdad, one of the things He announced was that no new Manifestation of God would come for at least 1000 years. (Taherzadeh, The Revelation of Baha'u'llah, Vol. I, p. 279)
Likewise, in the Kitab-i-Aqdas, Baha'u'llah reveals:
<span style="font-style: italic;">Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years, such a man is assuredly a lying impostor. We pray God that He may graciously assist him to retract and repudiate such claim. Should he repent, God will, no doubt, forgive him. If, however, he persisteth in his error, God will, assuredly, send down one who will dealmercilessly with him. Terrible, indeed, is God in punishing! Whosoever interpreteth this verse otherwise than its obvious meaning is deprived of the Spirit of God and of His mercy which encompasseth all created things. Fear God, and follow not your idle fancies. Nay, rather, follow the bidding of your Lord, the Almighty, the All-Wise. Erelong shall clamorous voices be raised in most lands. Shun them, O My people, and follow not the iniquitous and evil-hearted.</span>
(Baha'u'llah, The Most Holy Book, Paragraph 37, p. 32)
Please note that not only does Baha'u'llah state that it will be a “full” thousand years before the next Manifestation of God appears; He also states that this phrase, “a full thousand years” is to be understood in its “obvious meaning,” i.e. not a shorter period of time based on a symbolic reading.
`Abdu'l-Baha further writes, in confirmation of the literal meaning of the “thousand years”:
<span style="font-style: italic;">O servant of God! We have noted . . . thy question regarding the verse: 'Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years, such a man is assuredly a lying impostor.'</span>
<span style="font-style: italic;">The meaning of this is that any individual who, before the expiry of a full thousand years -- years known and clearly established by common usage and requiring no interpretation -- should lay claim to a Revelation direct from God, even though he should reveal certain signs, that man is assuredly false and an impostor. . . . </span>
<span style="font-style: italic;">The substance is, that prior to the completion of a thousand years, no individual may presume to breathe a word. All must consider themselves to be of the order of subjects, submissive and obedient to the commandments of God and the laws of the House of Justice. Should any deviate by so much as a needle's point from the decrees of the Universal House of Justice, or falter in his compliance therewith, then is he of the outcast and rejected.</span>
(Selections from the Writings of Abdu'l-Baha, p. 68)
And again,
<span style="font-style: italic;">'Abdu'l-Baha is himself a servant at the Threshold of the Blessed Beauty and a manifestation of pure and utter servitude at the Threshold of the Almighty. He hath no other station or title, no other rank or power. This is my ultimate Purpose, my eternal Paradise, my holiest Temple and my Sadratu'l-Muntaha. With the Abha Blessed Beauty and the Exalted One, His Herald -- may my life be a sacrifice for Them both -- hath ended the appearance of God's independent and universal Manifestation. And for a thousand years all shall be illumined by His lights and be sustained by the ocean of His favours.</span>
(Selections from the Writings of `Abdu'l-Baha, p. 295)
As if this were not sufficient, there is yet more from the Pen of Baha'u'llah:
<span style="font-style: italic;">"Should a man appear," </span>is yet another conclusive statement,<span style="font-style: italic;"> "ere the lapse of a full thousand years -- each year consisting of twelve months according to the Qur'an, and of nineteen months of nineteen days each, according to the Bayan -- and if such a man reveal to your eyes all the signs of God, unhesitatingly reject him!" </span>
(Baha'u'llah, quoted in The World Order of Baha'u'llah, p. 132)
Despite the abundance of such clear and emphatic statements, unparalleled in the Writings of any of the Sacred Scriptures, there are still Covenant-breakers who claim that a new Manifestation of God, which they claim is a Third Manifestation of God for this Dispensation, is soon coming.
This illustrates one of the characteristics of Covenant-breaking—that they defy the clear Texts. A Covenant-breaker seeks to cause confusion. No matter how clear and explicit a matter is, there are always some who will, for selfish reasons, oppose it. As Abdu'l-Baha wrote, <span style="font-style: italic;">“Certain weak, capricious, malicious and ignorant souls have been shaken by the earthquake of hatred, of animosity, have striven to efface the Divine Covenant and Testament, and render the clear water muddy so that in it they might fish.”</span> (Abdu'l-Baha, Baha'i World Faith, p. 429)
Such people strive to gain the attention of the friends with calls to be “open-minded” and “not so literal” in the understanding of the sacred Texts. Being open-minded is a desirable trait, except when it comes to false claims to divinely-appointed leadership. There are a great many areas in the Baha'i teachings where differences of point of view are encouraged. The Covenant—in the sense of who is the Guide for humanity—is not one of them. In this one area, Abdu'l-Baha writes <span style="font-style: italic;">“To none is given the right to put forth his own opinion or express his particular conviction.”</span> (The Will and Testament of Abdu'l-Baha, p. 25)
In my opinion, there is really no clearer statement in this, or any other Revelation from God, than that no new Manifestation of God will appear for at least one thousand literal years. Shoghi Effendi reinforces the clarity of this statement. He wrote that another Manifestation is <span style="font-style: italic;">"never to reappear ere the lapse of a full millennium"</span> (God Passes By, p. 223), and that the ascension of Baha'u'llah <span style="font-style: italic;">"brought to a definite termination the period of Divine Revelation..." </span>(World Order of Baha'u'llah, p. 143). He also wrote,<span style="font-style: italic;"> “That . . . no one else except the Bab and Baha'u'llah can ever lay claim to such a station before the expiration of a full thousand years are verities which lie embedded in the specific utterances of both the Founder of our Faith and the Interpreter of His teachings.” </span> (The World Order of Baha'u'llah, p. 132)
The Universal House of Justice, which Shoghi Effendi describes as <a href="http://reference.bahai.org/en/t/se/WOB/wob-36.html#pg89"><span style="font-style: italic;">a House which posterity will regard as the last refuge of a tottering civilization</span>,</a> will guide humanity until the appearance of the next Manifestation of God:
<span style="font-style: italic;">The provenance, the authority, the duties, the sphere of action of the Universal House of Justice all derive from the revealed Word of Baha'u'llah which, together with the interpretations and expositions of the Centre of the Covenant and of the Guardian of the Cause - who, after 'Abdu'l-Baha, is the sole authority in the interpretation of Baha'i Scripture - constitute the binding terms of reference of the Universal House of Justice and are its bedrock foundation. The authority of these Texts is absolute and immutable until such time as Almighty God shall reveal His new Manifestation to Whom will belong all authority and power.</span>
(The Constitution of The Universal House of Justice, p. 4)
</span></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1538379590376087070.post-54980373579142288472009-04-05T22:33:00.027-04:002020-09-09T11:46:53.019-04:00Observations on Shoghi Effendi not having written a Last Will and Testament<span style="font-size: large;"><span style="font-family: times;"><span><span><br />
While we cannot know for certain, perhaps we can reach some useful observations on why Shoghi Effendi chose to not write a last Will and Testament. We have a brief statement from the Universal House of Justice that points us in the right direction. We can also benefit from reviewing what Baha'u'llah requires to be included in a believer's last will and testament. Finally, we can derive some useful information by reflecting on the nature and contents of the Will and Testament of Baha'u'llah and that of Abdu'l-Baha.</span> <span style="font-weight: bold;"><br />
<br />
The requirement to write a will</span><br />
<span>In the Most Holy Book Baha'u'llah writes:<br />
</span><br />
</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span style="font-style: italic;">Unto everyone hath been enjoined the writing of a will. The testator should head this document with the adornment of the Most Great Name, bear witness therein unto the oneness of God in the Dayspring of His Revelation, and make mention, as he may wish, of that which is praiseworthy, so that it may be a testimony for him in the kingdoms of Revelation and Creation and a treasure with his Lord, the Supreme Protector, the Faithful.</span> <span>(Baha'u'llah, <a href="http://reference.bahai.org/en/t/b/KA/ka-6.html.iso8859-1?query=treasure%7Cwith%7Chis%7Clord&action=highlight#gr109">The Kitab-i-Aqdas, Paragraph 109</a>, p. 59)</span> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><span> <br />
From this we see that a believer's last will and testament has both a spiritual and a physical function. The spiritual function is, as I understand it, to be a final statement of belief in the Manifestation of God, a sacred document having effect in both the physical and spiritual realms. Shoghi Effendi's secretary wrote on his behalf, <span style="font-style: italic;">The execution of the provisions of the will causes the spirit of the deceased to rejoice in the Abha Kingdom.</span> (Written on behalf of Shoghi Effendi, quoted in a letter written on behalf of the Universal House of Justice, dated August 24, 1982, to a National Spiritual Assembly; cited in “Developing Distinctive Baha'i Communities,” a publication of the National Spiritual Assembly of the Baha'is of the United States).</span> <span><br />
<br />
In addition, the last will and testament is an appropriate document in which to make provision for the raising of one's children, the care of one's surviving relatives, disposition of one's assets, provisions for treatment and burial of the body after death, payment of debts, payment of any unpaid Huquq'llah, gifts to charity, deeds to be done on one's behalf, and the like. This is the type of will and testament that the believers are required by the provisions of the Most Holy Book to write, and this is one of the laws of the Aqdas that is presently binding on the believers. I will refer to this as a “believer's will.”</span> <span style="font-weight: bold;"><br />
<br />
The Will and Testament of Baha'u'llah</span> <span><br />
It is useful to contrast a believer's will with Baha'u'llah's Last Will and Testament, the Kitab-i-`Ahd. </span><span>Of this Document, Shoghi Effendi writes:</span> <span style="font-style: italic;"><br />
</span></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span style="font-style: italic;"> To direct and canalize these forces let loose by this Heaven-sent process, and to insure their harmonious and continuous operation after His ascension, an instrument divinely ordained, invested with indisputable authority, organically linked with the Author of the Revelation Himself, was clearly indispensable. That instrument Baha'u'llah had expressly provided through the institution of the Covenant, an institution which He had firmly established prior to His ascension. This same Covenant He had anticipated in His Kitab-i-Aqdas, had alluded to it as He bade His last farewell to the members of His family, who had been summoned to His bed-side, in the days immediately preceding His ascension, and had incorporated it in a special document which He designated as "the Book of My Covenant," and which He entrusted, during His last illness, to His eldest son 'Abdu'l-Baha.</span> <span>(Shoghi Effendi, <a href="http://reference.bahai.org/en/t/se/GPB/gpb-15.html.iso8859-1?query=institution%7Cof%7Cthe%7Ccovenant&action=highlight#pg238">God Passes By, pp. 237-238</a>)</span></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span> <br />
<span>Baha'u'llah's Will and Testament is concerned with the furtherance of His Cause. He makes the distinction clear between His Will and an ordinary will, from the outset. He begins His Last Will and Testament by informing us that it is not an ordinary Will that distributes one's material possessions: </span> <span style="font-style: italic;"><br />
</span></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span style="font-style: italic;"> Although the Realm of Glory hath none of the vanities of the world, yet within the treasury of trust and resignation We have bequeathed to Our heirs an excellent and priceless heritage. Earthly treasures We have not bequeathed, nor have We added such cares as they entail.</span> <span>(<a href="http://reference.bahai.org/en/t/b/TB/tb-16.html">Tablets of Baha'u'llah, p. 217</a>)</span></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span> <br />
<span>Shoghi Effendi explains that the “excellent and priceless heritage” He bestows, is His Covenant. (<a href="http://reference.bahai.org/en/t/se/GPB/gpb-22.html#pg314">God Passes By, p. 314</a>). We can see this divine purpose in the central paragraph of His Will:</span> <span><span style="font-style: italic;"><br />
</span></span></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span><span style="font-style: italic;"> The Will of the divine Testator is this: It is incumbent upon the Aghsan, the Afnan and My Kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: 'When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root'. The object of this sacred verse is none other except the Most Mighty Branch</span></span> [‘Abdu’l-Bahá]. <span>(<a href="http://reference.bahai.org/en/t/b/TB/tb-16.html#pg221">Tablets of Bahá’u’lláh, p. 221</a>)<br />
<br />
</span></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><span> <br />
</span><span>This is the purpose of Baha'u'llah's Will: Primarily, to designate His Successor, the One to Whom all of the believers should turn; and secondarily to give His last advice and admonitions. (Baha'u'llah addresses Abdu'l-Baha by the title He was then known by—<span style="font-style: italic;">Ghusn-i-Azam</span>, the Most Mighty Branch. He assumed the title “Abdu'l-Baha,” literally “Servant of the Glory,” signifying Servant of Baha'u'llah, some years later.)<br />
<br />
Shoghi Effendi makes this distinction between a believer's will—a will primarily concerned with personal and family matters—and the Will of the Head of the Faith, when he states that the Covenant-breakers viewed the Will of Baha'u'llah as <span style="font-style: italic;">primarily concerned with the private interests of Baha'u'llah's family</span> whereas Abdu'l-Baha acclaimed it <span style="font-style: italic;">as a Covenant of world importance, pre-existent, peerless and unique in the history of all religions.</span> (Shoghi Effendi, <a href="http://reference.bahai.org/en/t/se/GPB/gpb-16.html#pg248">God Passes By, p. 248</a>)</span> <span><br />
<br />
And this is the point: The Will of the Head of the Faith is not a private document, it is a document “of world importance.” It is a document establishing the Divine Successorship—the Headship of the Baha'i Faith; and in my opinion, this may help us to understand why Shoghi Effendi was divinely guided to write no will and testament.</span><br />
<br />
<span style="font-weight: bold;">The Will and Testament of Abdu'l-Baha</span> <span><br />
The contents of the Will and Testament of Abdu'l-Baha bear a great similarity to the contents of the Kitab-i-`Ahd, and almost no similarity to that of a believer's will. He does make a statement of faith, but it is not a declaration of His own belief; rather, it sets forth what the Baha'is are to believe. He writes:</span><br />
<br />
</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span style="font-style: italic;">This is the foundation of the belief of the people of Baha (may my life be offered up for them): 'His Holiness, the Exalted One (the Bab), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the Abha Beauty (may my life be a sacrifice for His steadfast friends) is the Supreme Manifestation of God and the Dayspring of His Most Divine Essence. All others are servants unto Him and do His bidding.' </span> <span>(<a href="http://reference.bahai.org/en/t/ab/WT/wt-2.html#pg19">The Will and Testament of `Abdu'l-Baha, pp. 19-20</a>)</span> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><span> <br />
There is no private aspect to Abdu'l-Baha's Will. It makes no reference to His personal possessions, or to their distribution. It does not make provision for His wife or His children, all of whom were adults; Shoghi Effendi saw to the needs of the Holy Mother until the end of her life. Abdu'l-Baha's Will bears almost no relation to the “testament” that Baha'u'llah directs every believer to write. The only significant parallel, is that it is a document intended to be carried out after His passing. As to the spiritual provisions of the Will, it is not the expression of faith of an individual believer; it is rather a command to the believers and the people of the world. It establishes the institutions to guide the Baha'i community, and describes the necessary civil international institutions to govern the world at large. It does not provide for payment of Huquq'u'llah or for contribution to the Baha'i Fund; Abdu'l-Baha (and Shoghi Effendi after Him) was the recipient of these resources, not the donor.</span> <span>My personal understanding is that Abdu'l-Baha did not write His Will because the law of the Aqdas required the writing of a “believer's will.” His Will and Testament is far, far greater in importance than a believer's will.</span><br />
<br />
<span style="font-weight: bold;">What would have been the character of the last Will and Testament of Shoghi Effendi?</span> <span><br />
The Will and Testament of Abdu'l-Baha contained this instruction:</span> <span style="font-style: italic;"><br />
</span></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span style="font-style: italic;"> O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words: -- 'The child is the secret essence of its sire,' that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him.</span> <span>(<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html#pg12">The Will and Testament of Abdu'l-Baha, p. 12</a>)</span> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><span> <br />
The Guardian of the Cause is <span style="font-style: italic;">to appoint in his own life-time him that shall become his successor.</span> Neither Baha'u'llah nor Abdu'l-Baha had made known the identity of Their Successors during Their lifetimes. They had appointed Their Successors during Their lifetimes, by specifying them in Their Wills, but had not made their identities known; this information was only promulgated after Their Ascensions. There is no provision directing the Guardian to make known the identity of the successor Guardian to the Baha'i community during his lifetime, nor is there a provision stating that his selection should be made in writing in his own last Will and Testament.<br />
<br />
The Guardian of the Cause is directed to choose his successor, and to make the identity of his successor known to certain individuals during his own lifetime—the most distinguished believers in the world—the nine Hands of the Cause of God who work most closely with the Guardian:</span><br />
<br />
</span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span style="font-style: italic;">The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot).</span> <span>(<a href="http://reference.bahai.org/en/t/ab/WT/wt-1.html#pg12">The Will and Testament of Abdu'l-Baha, p. 12</a>)</span></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span> <br />
<span>Putting all of this together, and making certain extrapolations, here is my personal understanding of how these provisions in the Master's Will might have been carried out had the circumstances allowed. The Guardian would select his successor, and, following the example of his Forbears, name him in writing in his own Will and Testament. He would then present his Will and Testament to the nine Hands of the Cause, who would familiarize themselves with the appearance of the Will, and give their assent to the Guardian's choice of successor. Perhaps they would all have countersigned the Will, confirming it as the Guardian's Will and Testament, and assenting to his choice of successor Guardian.</span><br />
<br />
<span>After the passing of the Guardian, these Hands would then present to the Universal House of Justice the Will and Testament of the Guardian. They would confirm that it was the same document that the Guardian had presented to them. The Universal House of Justice and the nine Hands would then present the new Guardian to the Baha'i world. These high officers who had been the closest persons to Shoghi Effendi, would be the first to turn to his successor Guardian. All of the Baha'is would be assured by this that the Guardian's will was authentic, and that that successor was the one who had actually been chosen by Shoghi Effendi. This is conjecture on my part, based on my understanding that Abdu'l-Baha put these provisions in His Will for unmistakable clarity, as safeguards to remove all doubt and place the successorship on an absolutely clear foundation. As He wrote in a passage quoted above, these provisions were so that differences would not arise.</span><br />
<br />
<span>The choice of successor had to be during “his own life-time” because the Master's Will required the Guardian to provide the identity of his successor to the nine Hands of the Cause for their assent. He would be of course available to them to personally verify the authenticity of his Will and his choice of successor; so that these Hands could, in turn, provide ironclad assurance to the Baha'i world when the time came, adding their personal testimony—these most trustworthy of all the believers in the world—to the written provisions in the Guardian's Will and Testament.</span> <span> </span> <span>During the lifetime of Shoghi Effendi he did not direct the Hands of the Cause to elect nine of their members to be involved in the important work of the Guardian; nor did he identify a successor Guardian, or show a Will and Testament to anyone. </span> <span style="font-weight: bold;"><br />
<br />
Protection of the personal papers of Shoghi Effendi after his passing</span> </span><br />
<span><br />
<span>Immediately upon the death of Shoghi Effendi, the Hands of the Cause of God secured the office and living quarters of Shoghi Effendi with iron bars and padlocks, and took other steps to insure that the personal papers of Shoghi Effendi would not be disturbed. Following Shoghi Effendi's funeral, the first Hands to return to the Holy Land opened the padlocked iron bars, entered the office of Shoghi Effendi, and placed seals on his safe and on his desk drawers. (Ministry of the Custodians, p. 26)</span><br />
<br />
<span> Four days later when all of the Hands who could travel had arrived in the Holy Land, nine Hands of the Cause entered the Guardian's quarters, verified that the seals were all intact and carefully searched the safe and the desk of Shoghi Effendi. They confirmed to their fellow Hands that he did not leave a Will and Testament. (Ministry of the Custodians, pp. 27-28)</span><br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizewCBRSHRLwoxUV16HzR9QxATdQ-nVBmtEkNfc7L3mBVvoBJ36xxH_Z7cjByk9umGBxMPM1zHcQatH_8BP8uQ2hndXSbpqZ3imfHESmW_zydj7aeKjbIQS8viKq6-jM0XqFO7kFJYs6k/s1600-h/The+Hands+of+the+Cause+of+God.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5321402774003444770" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizewCBRSHRLwoxUV16HzR9QxATdQ-nVBmtEkNfc7L3mBVvoBJ36xxH_Z7cjByk9umGBxMPM1zHcQatH_8BP8uQ2hndXSbpqZ3imfHESmW_zydj7aeKjbIQS8viKq6-jM0XqFO7kFJYs6k/s400/The+Hands+of+the+Cause+of+God.jpg" style="cursor: pointer; display: block; height: 272px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a> </span><br />
</span></span><div style="text-align: center;">
<span style="font-size: large;"><span style="font-family: times;"><span><span>The Hands of the Cause of God<br />
November, 1957</span>, </span><span><span>in the Pilgrim House at Bahji<br />
<span>Copyright 2009 National Spiritual Assembly of the Baha'is of the United States,<br />
courtesy of Baha'i National Archives, United States.<br />
Please click on photograph for larger image.</span></span></span><span> </span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
<span> <span style="font-weight: bold;"><br />
Unanimous Proclamation of the Hands of the Cause of God stating that Shoghi Effendi designated no successor<br />
</span> <span>The Hands of the Cause then held their First Conclave, in the Mansion of Bahji, at the conclusion of which they issued a number of documents. In their “Unanimous Proclamation” issued on November 25, 1957 the Hands of the Cause proclaimed that <span style="font-style: italic;">His Eminence the late Shoghi Effendi Rabbani, passed away in London (England) on the 4th of November, 1957, without having appointed his successor.</span> This Proclamation was signed by all of the Hands of the Cause of God. </span> <span>(Ministry of the Custodians, pp. 28-30)<br />
</span> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjF6aGl8xY0J4gqpQXDRiWCiO0ir2mnKwe3p8Xrlu-YSflyqbqgzDtW_tahFy3bpRuCJVQaUMSLWgOmULFtT0MDQSZ4Hr-xlH81j_BnfSZvrpJM7D5-VQVcvFtlSAmob5xVqtAKCuXXg8Y/s1600-h/Proclamation+of+the+Hands+of+the+Cause+-+1.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5321403049931645458" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjF6aGl8xY0J4gqpQXDRiWCiO0ir2mnKwe3p8Xrlu-YSflyqbqgzDtW_tahFy3bpRuCJVQaUMSLWgOmULFtT0MDQSZ4Hr-xlH81j_BnfSZvrpJM7D5-VQVcvFtlSAmob5xVqtAKCuXXg8Y/s400/Proclamation+of+the+Hands+of+the+Cause+-+1.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 328px;" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLkPbfRk_zs-MaObP9uHMgcdlXA8OD5oGWPfx339-CVpTVWsHjT7OaT95irkxB_JY0-pyONbGfpiknMB-o8LoXhAWZsnroR8A_qurXGPGnJDgxo17hrhwsWfgp1-NWHSCyf9v-ZUGH8lo/s1600-h/Proclamation+of+the+Hands+of+the+Cause+-+2.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5321403180440708050" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLkPbfRk_zs-MaObP9uHMgcdlXA8OD5oGWPfx339-CVpTVWsHjT7OaT95irkxB_JY0-pyONbGfpiknMB-o8LoXhAWZsnroR8A_qurXGPGnJDgxo17hrhwsWfgp1-NWHSCyf9v-ZUGH8lo/s400/Proclamation+of+the+Hands+of+the+Cause+-+2.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 311px;" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZl6ekq2stn0cVzzYU174iKlqnwcBiddWpuA7vK7Dox7cDsQaELuWZNzN62k63AqQ04ONUFrTu2OHjB-4Jii06mIcYYCIEdFDCyJXSDuJdxvM0N9oNaUgyItmqsQ8t4TCcOIajFaKX2rU/s1600-h/Proclamation+of+the+Hands+of+the+Cause+-+3.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5321403311950959762" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZl6ekq2stn0cVzzYU174iKlqnwcBiddWpuA7vK7Dox7cDsQaELuWZNzN62k63AqQ04ONUFrTu2OHjB-4Jii06mIcYYCIEdFDCyJXSDuJdxvM0N9oNaUgyItmqsQ8t4TCcOIajFaKX2rU/s400/Proclamation+of+the+Hands+of+the+Cause+-+3.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 336px;" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTQsS6wlemG0kRkZvzwIQ7mD7Rs_sCXNeyHdProwxnP8z81PkQ5dYYp86uWGp-DfJgtba2DCxT4JR-eWgoo_ndlCzGtw1fPwLkj-sxPFex0fmLB8fACdq6CBo-hRfLahtkhdhEBlSz4_c/s1600-h/Proclamation+of+the+Hands+of+the+Cause+-+signatures.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5321403513171557874" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTQsS6wlemG0kRkZvzwIQ7mD7Rs_sCXNeyHdProwxnP8z81PkQ5dYYp86uWGp-DfJgtba2DCxT4JR-eWgoo_ndlCzGtw1fPwLkj-sxPFex0fmLB8fACdq6CBo-hRfLahtkhdhEBlSz4_c/s400/Proclamation+of+the+Hands+of+the+Cause+-+signatures.jpg" style="cursor: pointer; display: block; height: 167px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a><br />
</span><br />
</span></span><div style="text-align: center;">
<span style="font-size: large;"><span style="font-family: times;"><span><span>Unanimous Proclamation of the Hands of the Cause of God</span></span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
</span></span><div style="text-align: center;">
<span style="font-size: large;"><span style="font-family: times;"><span><span><span>Please click on photographs for larger images. Courtesy of D. Gershon Lewental</span><br />
<br />
</span></span></span></span> </div><span style="font-size: large;"><span style="font-family: times;">
<span> <span>On the same date, November 25, 1957, the Hands of the Cause issued a Proclamation to the Baha'is of East and West, which contains this statement which is relevant to our subject:</span> <span><br />
<br />
</span></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span><span style="font-style: italic;">On November 18th the Hands conducted a Memorial Meeting at Bahji, in the Haram-i-Aqdas surrounding the most sacred Shrine in the Bahá'í world, afterward entering the Holy Tomb itself and prostrating ourselves in utter humility at the Sacred Threshold.</span></span> </span><span><span><br />
</span></span><span><span><i> On the following morning, November 19th, nine Hands of the Cause, selected from the Holy Land, and the several continents of East and West, with Amatu'l-Baha Ruhiyyih Khanum, broke the seals placed upon the beloved Guardian's safe and desk and made careful examination of their precious contents. These same Hands, rejoining the other Hands assembled in the Mansion of Baha'u'llah at Bahji, certified that Shoghi Effendi had left no Will and Testament. It was likewise certified that the beloved Guardian had left no heir. The Aghsan (branches) one and all are either dead or have been declared violators of the Covenant by the Guardian for their faithlessness to the Master's Will and Testament and their hostility to him named first Guardian in that sacred document.</i></span> </span><span><span><br />
</span></span><span><span><i> The first effect of the realization that no successor to Shoghi Effendi could have been appointed by him was to plunge the Hands of the Cause into the very abyss of despair....</i></span><span>(Ministry of the Custodians, pp. 35-36)</span> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><span> <br />
Please observe that all of the Hands of the Cause of God, including his widow Amatu'l-Baha Ruhiyyih Khanum, and including Charles Mason Remey, an American who later had the temerity to claim to be one of the Aghsan and Shoghi Effendi's hereditary successor, certified:</span> <span><br />
<br />
~That Shoghi Effendi left no will and testament</span> <span><br />
~That Shoghi Effendi left no heir</span> <span><br />
~That the Aghsan had all broken the Covenant </span> <span><br />
~That Shoghi Effendi could not have appointed a successor Guardian<br />
<br />
</span></span><span><span>As the Universal House of Justice has written:<br />
<br />
</span></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span><span style="font-style: italic;">Thus, as the Hands of the Cause stated in 1957, it is clear that there was no one he could have appointed in accordance with the provisions of the Will. To have made an appointment outside the clear and specific provisions of the Master's Will and Testament would have obviously been an impossible and unthinkable course of action for the Guardian, the divinely appointed upholder and defender of the Covenant.</span></span></span>("<a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/27-may-1966/">The Guardianship and the Universal House of Justice</a>," letter dated 27 May 1966, "Messages from the Universal House of Justice 1963-1986," paragraph 35.2, p. 83)<span> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<br />
<span>As provided in the Will and Testament of Abdu'l-Baha (p. 12) Shoghi Effendi was to designate his eldest son as his successor for the hereditary office of the Guardianship. If his eldest son lacked the necessary qualifications, he was to select </span><span style="font-style: italic;">“another branch,”</span><span> another of the Aghsan, the male lineage of Baha'u'llah, as his successor Guardian. As explained elsewhere </span><a href="http://bahai-covenant.blogspot.com/2009/03/must-guardian-of-cause-be-descendant-of.html">on this site</a><span>, the Guardianship was a hereditary office, and Shoghi Effendi could only choose his successor from among his sons or the other male descendants of Baha'u'llah. The male descendants of Baha'u'llah would have included Shoghi Effendi's brothers and male cousins, as well as the male descendants of the three half-brothers of Abdu'l-Baha. However, as the Hands certified, each and every one of them had broken the Covenant and had been expelled from the Faith by either Abdu'l-Baha or Shoghi Effendi. The subject of why the Aghsan were all expelled is addressed in Adib Taherzadeh's book “The Child of the Covenant” pp. 305-310, and in Chapter 32 of his book, “The Covenant of Baha'u'llah.”</span><br />
<span><br />
<span style="font-weight: bold;">Why didn't Shoghi Effendi write a last Will and Testament?</span> <span><br />
In my view, Shoghi Effendi did not write a will, because he had nothing to write in it. The heart of Baha'u'llah's Will was His designation of Abdu'l-Baha as His Successor. The heart of Abdu'l-Baha's Will was His designation of the twin institutions of the Universal House of Justice and the Guardian of the Cause as His Successors. Neither the Will and Testament of Baha'u'llah nor the Will and Testament of Abdu'l-Baha contained the ordinary provisions for a believer's will, required by the Most Holy Book—it was beneath the station of these Documents. In my personal view, Their example shows that the Head of the Faith was not obligated to write a Will providing for distribution of His possessions. These Wills had a higher function as Documents of Succession. In the absence of a successor, Shoghi Effendi's could not write a will leaving his few worldly possessions—his garments to this person, his pens and map-making instruments to that person—it was unworthy of the station of the Will of the Head of the Faith. Since Shoghi Effendi could not designate a successor Guardian, he left no will.<br />
<br />
</span><span style="font-weight: bold;">A sign of his infallible guidance</span> <span><br />
The Universal House of Justice has written:</span> <span style="font-style: italic;"> </span><span style="font-style: italic;">The fact that Shoghi Effendi did not leave a will cannot be adduced as evidence of his failure to obey Bahá'u'lláh -- rather should we acknowledge that in his very silence there is a wisdom and a sign of his infallible guidance</span> <span>(“<a href="http://covenantstudy.org/core-documents/guardianship-and-uhj/27-may-1966/">The Guardianship and the Universal House of Justice</a>,” letter dated 27 May 1966, Messages from the Universal House of Justice 1963-1986, paragraph 35.3, p. 84)</span> <span><br />
<br />
Shoghi Effendi was, in every area of his life, a very meticulous and consummately responsible man. How much more, when it came to the Cause of God—he put it first and above all else. He had no male heir to name as his successor. He was keenly aware that the spiritual extinction of the Aghsan meant that he could not designate “another branch” as his successor. He did not write a will, not because he forgot, not because he was too busy, not because, God forbid, he was disobedient to either the law of the Aqdas, or to the provision in the Master's Will to designate a successor Guardian. He was silent, as the House of Justice writes, because he was guided by God to be silent.</span> <span><br />
<br />
Shoghi Effendi was the infallible Interpreter of the Word of God. However, just as the infallibility of the Universal House of Justice extends to matters besides the enactment of legislation, the infallibility of the Guardian includes matters besides interpretation. Shoghi Effendi stated more than once that he was infallible in the protection of the Faith:</span> <span><br />
<br />
</span></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span><span style="font-style: italic;">Just as the National Assembly has full jurisdiction over all its local Assemblies, the Guardian has full jurisdiction over all National Assemblies; he is not required to consult them, if he believes a certain decision is advisable in the interests of the Cause. He is the judge of the wisdom and advisability of the decisions made by these bodies, and not they of the wisdom and advisability of his decisions. A perusal of the Will and Testament makes this principle quite clear.</span></span> </span><span><span><i> He is the Guardian of the Cause in the very fullness of that term, and the appointed interpreter of its teachings, and is guided in his decisions to do that which protects it and fosters its growth and highest interests.</i></span></span><span><span>(From a letter written on behalf of the Guardian dated May 13, 1945, <a href="http://reference.bahai.org/en/t/se/LANZ/lanz-40.html">Letters from the Guardian to Australia and New Zealand, pp. 55-56</a>)</span> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
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</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span> </span><span><span><br />
</span></span><span><span><span style="font-style: italic;">The Guardian's infallibility covers interpretation of the Revealed Word and its application. Likewise any instructions he may issue having to do with the protection of the Faith, or its well being must be closely obeyed, as he is infallible in the protection of the Faith. He is assured the guidance of both Bahá'u'lláh and the Báb, as the Will and Testament of 'Abdu'l-Bahá clearly reveals.</span></span> <span>(From a letter written on behalf of the Guardian to an individual believer dated August 20, 1956; Lights of Guidance, p. 313, #1055)</span> </span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
<span><span> <br />
The Guardian was infallibly guided in the protection of the Faith; and there is no matter more intimately connected with protection than what he himself terms “<span style="font-style: italic;">the all-important subject of the succession</span>.” (<a href="http://reference.bahai.org/en/t/se/GPB/gpb-13.html#pg213">God Passes By, p. 213</a>) Shoghi Effendi was incapable of making a mistake in this area.</span> <span>Likewise, in my personal view, Shoghi Effendi did not direct the Hands of the Cause to elect nine of their members, because the most important work of these nine would have been to give their assent to the Guardian's choice of successor. Since he could not name a successor, it was not yet time for this body within the institution of the Hands to be brought into being.</span> <span> </span> <span><br />
<br />
After the passing of Shoghi Effendi, the Will and Testament of Abdu'l-Baha continued to protect and guide the Cause of God. Pursuant to its provisions, the body termed by Shoghi Effendi <span style="font-style: italic;">'that fountain-head of God's World Order,'</span> the Universal House of Justice, was first elected in 1963.<br />
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</span></span><div style="text-align: center;">
<span style="font-size: large;"><span style="font-family: times;"><span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKobVuu7LgAUmlpEMGhE1BIJ0FkWFVruN1-QYygNvKmcQqJm6AVoV5ymqog-YrIlpN0CeQlPeo4NH2EFjTDEh18MPuLM0zWnYVCFWdiwnPNPyrYqwNIPDSs8ze-En9lemO1eZ2X847Gaw/s1600-h/First+Universal+House+of+Justice+-+1963.jpg"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5321403677540380450" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKobVuu7LgAUmlpEMGhE1BIJ0FkWFVruN1-QYygNvKmcQqJm6AVoV5ymqog-YrIlpN0CeQlPeo4NH2EFjTDEh18MPuLM0zWnYVCFWdiwnPNPyrYqwNIPDSs8ze-En9lemO1eZ2X847Gaw/s400/First+Universal+House+of+Justice+-+1963.jpg" style="cursor: pointer; display: block; height: 313px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a> <span>Members of the first Universal House of Justice, elected in 1963</span></span><br /></span></span>
<span style="font-size: large;"><span style="font-family: times;"><span><span>Copyright 2006, <a href="http://media.bahai.org/">Baha'i International Community</a>, reproduced with permission</span><br />
</span><span><span>Please click on photograph for larger image</span><br />
</span></span></span></div><span style="font-size: large;"><span style="font-family: times;">
<span><br />
<span>As explained elsewhere on this site, the Universal House of Justice is not Shoghi Effendi's successor, nor the successor to the Hands of the Cause of God. The Universal House of Justice, to which all must turn (<a href="http://reference.bahai.org/en/t/ab/WT/wt-3.html#pg26">Will and Testament of Abdu'l-Baha, p. 26</a>) is <a href="http://bahai-covenant.blogspot.com/2009/03/abdul-baha-is-successor-to-bahaullah.html">one of the twin successors of Abdu'l-Baha</a>, named in the same Document that provided the authority for Shoghi Effendi to lead the Faith. </span> <span><br />
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</span></span><br />
</span></span><blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-family: times;"><span><span><span style="font-style: italic;">There being no successor to Shoghi Effendi as Guardian of the Cause of God, the Universal House of Justice is the Head of the Faith and its supreme institution, to which all must turn, and on it rests the ultimate responsibility for ensuring the unity and progress of the Cause of God.</span></span> <span>(The Constitution of The Universal House of Justice, p. 4)</span></span></span></span></blockquote><span style="font-size: large;"><span style="font-family: times;">
</span></span>Unknownnoreply@blogger.com12tag:blogger.com,1999:blog-1538379590376087070.post-12637672679762779822009-04-03T18:49:00.025-04:002020-09-09T11:47:10.441-04:00"Divorced from the Institution of the Guardianship"<span style="font-family: times;"><span style="font-size: large; font-weight: bold;">“Divorced from the institution of the Guardianship, the World Order of Baha'u'llah would be mutilated. . .” </span><span style="font-size: large;">What did Shoghi Effendi mean by this?</span><span style="font-size: large;"><br />
<br />
</span><span style="font-size: large;">Shoghi Effendi makes this pronouncement in his great expository letter “The Dispensation of Baha'u'llah:”<br />
<br />
</span><span style="font-size: large; font-style: italic;">Divorced from the institution of the Guardianship the World Order of Bahá'u'lláh would be mutilated and permanently deprived of that hereditary principle which, as 'Abdu'l-Bahá has written, has been invariably upheld by the Law of God. </span><span style="font-size: large;">"In all the Divine Dispensations," </span><span style="font-size: large; font-style: italic;">He states, in a Tablet addressed to a follower of the Faith in Persia, </span><span style="font-size: large;">"the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright."</span><span style="font-size: large; font-style: italic;"> Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.</span><span style="font-size: large;"> </span><span style="font-size: large;">(The World Order of Baha'u'llah, p. 148; hereafter, “Paragraph A”)</span><span style="font-size: large;"> <span><br />
<br />
What does Shoghi Effendi mean by this? Does he mean, if there is ever not a living Guardian, the World Order of Baha'u'llah will be mutilated and all these unthinkable things will happen? Is the World Order mutilated right now, because Shoghi Effendi was not able to name a successor Guardian, and the Universal House of Justice functions as the Head of the Faith without the presence of a Guardian? Faithfulness to the Writings requires that we strive to understand exactly what he meant.</span> <span><span><br />
<br />
The purpose of this posting is to strive to understand Shoghi Effendi's intent in Paragraph A. To do so we will review a certain unique language pattern Shoghi Effendi uses when speaking of the inter-relatedness of the component parts of the Faith. We will see that Shoghi Effendi's intent was something very different from describing the effects of the absence of a living Guardian.</span><br />
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</span><br />
</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidtN_44sDROvBeHKaPl9WazZpZ3SKtkyJT9lzYt6_ivPTt0h4krBUslAnhSPEqwZl6lW7GhZMLR5oKxat_jaZzDF0Wbu6oOTHkQOrYUWzb_9P2V2ryY8-LchdcIUKEVPJjm4qyOvtWtjM/s1600-h/Shoghi+Effendi+as+a+young+man.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5320602204959923730" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidtN_44sDROvBeHKaPl9WazZpZ3SKtkyJT9lzYt6_ivPTt0h4krBUslAnhSPEqwZl6lW7GhZMLR5oKxat_jaZzDF0Wbu6oOTHkQOrYUWzb_9P2V2ryY8-LchdcIUKEVPJjm4qyOvtWtjM/s400/Shoghi+Effendi+as+a+young+man.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 276px;" /></a><span><span>The Master's Translator</span> </span><br /></span></span>
<span style="font-family: times;"><span style="font-size: large;"><span>A photograph of Shoghi Effendi taken during his college years,<br />
when he served as translator of the Tablets of Abdu'l-Baha into English </span><br />
</span><span style="font-size: large;"><span>Copyright 2009 Baha'i National Archives, United States, reproduced with permission.</span> </span><span style="font-size: large;"><br /></span></span>
<span style="font-family: times;"><span style="font-size: large;">Please click on photo for larger image</span></span></div><span style="font-family: times;"><span style="font-size: large;"><span><br />
<span style="font-weight: bold;">The milieu in which Shoghi Effendi wrote about the Baha'i institutions</span></span> <span><br />
From the very beginning of Shoghi Effendi's ministry he provided emphatic and detailed instructions directing the </span> <span>Baha'is to establish local and national spiritual assemblies. In these letters (e.g., Baha'i Administration, p. 20 and pp. 34-43) he pointed out that his instructions regarding these institutions were “in accordance with the explicit text” of both the Most Holy Book (Ibid., p. 37) and the Master's Will and Testament (Ibid., p. 39). This explanation laid a foundation for his “World Order letters” (published as the book The World Order of Baha'u'llah) written several years later, in which he elaborated in more detail the foundations on which the institutions of the Baha'i Faith rest. He wrote these letters to assure the friends that the need for these institutions was not his own idea, but was rooted in the sacred Texts, and in furtherance of the direction set by both Baha'u'llah and Abdu'l-Baha.</span> <span><br />
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<span style="font-weight: bold;">The principle of “inseparability” set forth in the first two World Order Letters</span></span> <span><br />
In these first two World Order letters (The World Order of Baha'u'llah, pp. 3-26) Shoghi Effendi elucidates the foundations underlying the institution of the Guardianship, and the institution of the House of Justice at all levels—local, national and international. He introduces these letters (“The World Order of Baha'u'llah” and “The World Order of Baha'u'llah—Further Considerations” by stating that his purpose is to set forth the true precepts of the Cause, regarding the validity of these institutions that stand “inextricably interwoven with the Faith of Bahá'u'lláh” (The World Order of Baha'u'llah, p. 3), that are “inseparably associated with the Faith of Bahá'u'lláh.” (The World Order of Baha'u'llah, p. 13) It will help us if we fix those phrases in our minds; these terms “inextricability” and “inseparability” are extremely important, and embody what the Universal House of Justice terms “the principle of inseparability” elaborated by Shoghi Effendi. (“The Guardianship and the Universal House of Justice,” letter dated 27 May 1966, Messages from the Universal House of Justice 1963-1986, paragraph 35.9, page 86) Understanding this principle is key to understanding the Guardian's intent in Paragraph A. </span> <span><br />
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<span style="font-weight: bold;">The Baha'is were not expecting the Institution of Guardianship after the passing of Abdu'l-Baha</span> </span> <span><br />
During the lifetime of Abdu'l-Baha, Abdu'l-Baha never spoke to the Baha'is about the institution of the Guardianship. He frequently stated that after Him, the Universal House of Justice would be organized and would be the Head of the Faith. Dr. Youness Afroukhteh gives several examples of this (e.g., Memories of Nine Years in Akka, pp. 169-172). Furthermore, the Universal House of Justice was the only institution mentioned in the Writings of Baha'u'llah and Abdu'l-Baha during Their lifetimes to lead the Faith, and it was what the friends, worldwide, had every reason to anticipate would come into being soon after the passing of the Master. Shoghi Effendi told his wife and groups of pilgrims several times that he himself had no foreknowledge of the existence of the Institution of Guardianship, and at most thought that perhaps as the eldest grandson of Abdu'l-Baha, he might be asked to convene the gathering for the election of the Universal House of Justice. (The Priceless Pearl, p. 42) The very concept of the institution of the Guardianship was not addressed in the Writings of Baha'u'llah or those of Abdu'l-Baha until the Will and Testament of Abdu'l-Baha was promulgated in 1922. </span> <span><br />
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<span style="font-weight: bold;">The purpose of the first two World Order letters</span></span> <span><br />
Shoghi Effendi had to correct this mindset in the Baha'i commmunity—the belief that there had to be a functioning Universal House of Justice with him to head the Faith, and also to provide satisfying answers to the “misgivings” (The World Order of Baha'u'llah, p. 3) and “apprehensions” (The World Order of Baha'u'llah, p. 15) in the Baha'i community about the legitimacy of the previously unheard-of institution of the Guardianship and about the local and national spiritual assemblies. In these World Order letters he set out to correct these misperceptions and banish these concerns once and for all.</span> <span>To this end Shoghi Effendi wrote,<br />
<br />
“It should be remembered by every follower of the Cause that the system of Baha'i administration is not an innovation imposed arbitrarily upon the Baha'is of the world since the Master's passing” (The World Order of Baha'u'llah, p. 5).<br />
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This was what the “misgivings” and “apprehensions” were about—concerns that the Guardianship and the local and national assemblies were his or Abdu'l-Baha's innovation, and had not been part of Baha'u'llah's plan for His Faith. Shoghi Effendi explained that these institutions were a part of Baha'u'llah's plan from the beginning, and that the administrative institutions were as much a part of His plan as were the spiritual and humanitarian teachings of His Faith.</span> <span>To demonstrate “the essential unity that underlies the spiritual, the humanitarian, and the administrative principles” of the Faith, (The World Order of Baha'u'llah, p. 4) Shoghi Effendi employs the concepts of inseparability and mutilation:<br />
<br />
</span><span>“... the system of Baha'i administration ... is indissolubly bound with the essential verities of the Faith. To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself.”</span> <span>(The World Order of Baha'u'llah, p. 5; “Paragraph B”)</span><br />
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<span>When we understand what Shoghi Effendi means in Paragraph B by “mutilation of the body of the Cause” caused by “dissociation” or “separation” of the administrative teachings from the other principles of the Faith; we will clearly grasp what he means in Paragraph A by mutilation of the World Order of Baha'u'llah by “divorcing” the Guardianship from it. How would such a separation take place? Where would it take place? Would it be an outward occurrence in the Cause, an event? I suggest that he means that it would take place in one's own conception of the Cause of God, and in one's explanation of the Teachings. I suggest that he is saying that to treat these components of the Faith as “dissociated” from one another would be to hold a distorted—a mutilated—view of the Faith.</span> <span><br />
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This ominous-sounding language in Paragraph B about the “extinction of the Faith itself,” equally as ominous as the language in Paragraph A, is not elaborating the consequences of an event that can occur in the Cause of God. Rather, this warning against “dissociation” and resulting “mutilation” is Shoghi Effendi's linguistic method to instill in the reader a proper understanding of the coherence of the component parts of the Faith. After reading Paragraph B the believers will never again make the mistake of viewing the administrative principles as dissociated from the rest of the Faith.</span> <span><br />
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Understanding the Guardian's methodology in Paragraph B will help us to understand his statement in Paragraph A—that if the institution of Guardianship were to be seen as separate from the rest of Baha'u'llah's World Order, were to be wrenched from the original plan conceived by Baha'u'llah Himself and presented as an innovation unrelated to Him—such a distorted view would be a “mutilation”.</span> <span> </span> <span><br />
<br />
<span style="font-weight: bold;">The essential unity of the Most Holy Book and the Will and Testament of Abdu'l-Baha—Shoghi Effendi's caution to not “divorce” them from one another</span></span> <span><br />
In elaborating the foundations underlying the Guardianship, Shoghi Effendi had to address the fact that there was not a single word in the Most Holy Book expressly providing for the institution of the Guardianship; yet, he explained, Baha'u'llah had provided the motivating impulse for its establishment. Shoghi Effendi wanted the believers to understand that this institution originated with the Manifestation of God and is firmly rooted in His plan. To convey this, Shoghi Effendi first explained the intimate relationship between the Most Holy Book of Baha'u'llah and the Will and Testament of Abdu'l-Baha. He describes the closeness of this relationship by stating that the Will of Abdu'l-Baha “confirms, supplements, and correlates the provisions of the Aqdas.” (The World Order of Baha'u'llah, p. 18). He even describes these Writings of Baha'u'llah and Abdu'l-Baha as one Book, and Their last Wills as one Will:</span> <span><br />
<br />
<span style="font-style: italic;">“For nothing short of the explicit directions of their Book, and the surprisingly emphatic language with which they have clothed the provisions of their Will, could possibly safeguard the Faith for which they have both so gloriously labored all their lives.”</span></span> <span>(The World Order of Baha'u'llah, p. 22)</span><br />
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<span>Then, Shoghi Effendi again uses the term “divorced.” This word at one and the same time warns the believers not to view these Books as separate and incompatible, and conveys their essential unity and inseparability:<br />
<br />
</span><span style="font-style: italic;">“It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of 'Abdu'l-Baha, which, together with the Kitab-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Baha'i Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair-minded inquirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Baha'i sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Baha'u'llah and 'Abdu'l-Baha. In fact, he who reads the Aqdas with care and diligence will not find it hard to discover that the Most Holy Book itself anticipates in a number of passages the institutions which 'Abdu'l-Baha ordains in His Will. By leaving certain matters unspecified and unregulated in His Book of Laws, Baha'u'llah seems to have deliberately left a gap in the general scheme of Baha'i Dispensation, which the unequivocal provisions of the Master's Will have filled. To attempt to divorce the one from the other, to insinuate that the Teachings of Baha'u'llah have not been upheld, in their entirety and with absolute integrity, by what 'Abdu'l-Baha has revealed in His Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master.”</span> <span>(Shoghi Effendi, The World Order of Baha'u'llah, p. 4; “Paragraph C”)</span> <span><br />
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This language in Paragraph C exhorting us to not “divorce” the “institutions Abdul-Baha ordains in His Will” from “the Teachings of Baha'u'llah” is in essence identical to his warnings in Paragraph A not to “divorce” the “institution of the Guardianship” from “the World Order of Baha'u'llah,” and in Paragraph B not to “dissociate” the teachings establishing the Baha'i institutions from the rest of the Teachings. Understanding the Guardian's method in Paragraph C will help us to clearly see what Shoghi Effendi wants us to understand from Paragraph A.<br />
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</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivs65sssOH0BGI50Bwpvy4Orp96XwccuKcPZJ3rDJUA4UlBvUIMGBu_azJlvdVULJBglBhxq8qQcOTeDRmyB_xWWcZ8U7LcVp3M3C_53mX8NWpqNUwfFl5wwUG5DqcY6ZCu7FoNGC39jE/s1600-h/Aqdas+Room+House+of+Abbud.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5320603361333591954" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivs65sssOH0BGI50Bwpvy4Orp96XwccuKcPZJ3rDJUA4UlBvUIMGBu_azJlvdVULJBglBhxq8qQcOTeDRmyB_xWWcZ8U7LcVp3M3C_53mX8NWpqNUwfFl5wwUG5DqcY6ZCu7FoNGC39jE/s400/Aqdas+Room+House+of+Abbud.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 261px;" /></a>Baha'u'llah's Room in the House of Udi-Khammar where He revealed the Kitab-i-Aqdas<br /></span></span>
<span style="font-family: times;"><span style="font-size: large;">Copyright 2008, <a href="http://media.bahai.org/">Baha'i International Community</a>, reproduced with permission<br />
Please click on photograph for larger image<br />
</span></span></div><span style="font-family: times;"><span style="font-size: large;"><br />
<span style="font-weight: bold;">The methodology of Shoghi Effendi</span><br />
<span>There are several points to bring out, that will help to see the pattern of the Guardian's method and more clearly understand his intent. </span> <span>First, the Guardian, referring to the Kitab-i-Aqdas and the Master's Will, speaks of their “close relationship,” and of their “identity of purpose and method.” Later, we will see that he makes the same point in similar language when introducing Paragraph A—when writing about the relationship between the Universal House of Justice and the Guardianship.</span> <span>Secondly, he states that these Documents are not “incompatible” or “contradictory;” they are “complementary,” they “mutually confirm one another,” and they are “inseparable parts of one complete unit.” The Guardian again uses these same terms to describe the relationship between the House of Justice and the Guardianship, immediately prior to Paragraph A in the Dispensation.</span> <span>Finally, Shoghi Effendi says these Books should not be “divorced” from one another; and then he explains what he means by “divorce”:<br />
<br />
<span style="font-style: italic;">“...to insinuate that the Teachings of Baha'u'llah have not been upheld, in their entirety and with absolute integrity, by what 'Abdu'l-Baha has revealed in His Will.” </span></span> <span><br />
<br />
This is what Shoghi Effendi is saying in Paragraph C; that it is wrong to believe that the institution of the Guardianship originated with Abdu'l-Baha or Shoghi Effendi acting on His own, avulsed from the purpose of Baha'u'llah:</span> <span><span style="font-style: italic;">“It should be remembered by every follower of the Cause that the system of Bahá'í administration is not an innovation imposed arbitrarily upon the Baha'is of the world since the Master's passing.”</span> (The World Order of Baha'u'llah, p. 5) </span> <span><br />
<br />
Rather, the institution of Guardianship was rooted in the Aqdas itself; and Abdu'l-Baha's formal establishment of the Guardianship was faithful to Baha'u'llah's design and carried out Baha'u'llah's purpose. Warning not to “divorce” them, and describing such a divorce as a “mutilation,” conveys this sense of closeness and embeds it deeply in the consciousness of the believers.</span> <span>Rather, the institutions established in the Master's Will and Testament must be viewed as a supplement to the Aqdas, as fully supportive of its provisions, and as completing Baha'u'llah's own design for His World Order which was clearly anticipated in the Most Holy Book.</span><br />
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</span><span style="font-size: large;"><br />
</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOtEY2TaXtfuabNBXqDfrEvM9apCUXoZd1Sl03nUU6chfU-yZWRb6M4eUitvOMCULJjycTwQZ8fYM3nEctqEn4bH03wchzfchP00xfLAHmkx68W8RHbsfjVdf-NqLvgHJ4ogtHOkGGyfM/s1600-h/House+of+Abdu%27l-Baha+in+Haifa.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5320603594349121506" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOtEY2TaXtfuabNBXqDfrEvM9apCUXoZd1Sl03nUU6chfU-yZWRb6M4eUitvOMCULJjycTwQZ8fYM3nEctqEn4bH03wchzfchP00xfLAHmkx68W8RHbsfjVdf-NqLvgHJ4ogtHOkGGyfM/s400/House+of+Abdu%27l-Baha+in+Haifa.jpg" style="cursor: pointer; display: block; height: 264px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a>Historical front view of the House of the Master<br />
The Will and Testament of Abdu'l-Baha was first read publicly here in January, 1922<br /></span></span>
<span style="font-family: times;"><span style="font-size: large;">Copyright 2006 <a href="http://media.bahai.org/">Baha'i International Community</a>, reproduced with permission<br />
</span></span></div><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;">Please click on photograph for larger image</span></span></div><span style="font-family: times;"><span style="font-size: large;"><br />
<span><span style="font-weight: bold;">The Institutions in the System established by Abdu'l-Baha must not be divorced from the teachings of Baha'u'llah </span> <span><br />
Believing that Abdu'l-Baha veers from the Most Holy Book is to wrench the institutions provided for in the Will from the design of Baha'u'llah—to “divorce” them from His World Order, and thus to “mutilate” His Cause:</span> <span><br />
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<span style="font-style: italic;">The creative energies released by the Law of Bahá'u'lláh, permeating and evolving within the mind of 'Abdu'l-Bahá, have, by their very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation. The Will may thus be acclaimed as the inevitable offspring resulting from that mystic intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient. Being the Child of the Covenant -- the Heir of both the Originator and the Interpreter of the Law of God -- the Will and Testament of 'Abdu'l-Bahá can no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Bahá'u'lláh's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'l-Bahá, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith.</span></span> <span>(Shoghi Effendi, The World Order of Baha'u'llah, p. 144; “Paragraph D”)</span><br />
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<span>The final sentence of Paragraph D is another key to understanding Paragraph A, another example of “the principle of inseparability” which is a conceptual tool Shoghi Effendi uses to clarify the understanding of the friends:</span> <span style="font-style: italic;">“Baha'u'llah's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'l-Baha, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith.”</span> <span>That is, to view the institutions in the “system” which Abdu'l-Baha has established in His Will and Testament as dissociated from Baha'u'llah's “purpose”, as an innovation not in the Mind and original design of Baha'u'llah, would be to divorce them from Baha'u'llah.<br />
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</span><span style="font-weight: bold;">Warning not to mutilate the truth of the Cause</span> <span><br />
Another passage in the Guardian's writings which convincingly shows that what he means by “mutilation” is to distort the truth by not seeing the elements of the Cause in proper relation to one another, is in his Introduction to <span style="font-style: italic;">God Passes By</span>. Here, Shoghi Effendi uses the same methodology and the same terminology to illustrate the principle of inseparability.<br />
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In his Introduction to God Passes By, his history of the first century of the Baha'i Era, he explains that the four periods of Baha'i history must be understood as “closely interrelated,” as “inseparable parts” of “one stupendous whole,” of “one indivisible” drama having “one common immutable Purpose.” To “isolate” any one of these periods from the others, to “dissociate” them from one another, would be to "mutilate" the “structure” and pervert the truth:<br />
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</span><span style="font-style: italic;">"The century under our review </span><span>[1844-1944]</span><span style="font-style: italic;"> may therefore be considered as falling into four distinct periods, of unequal duration, each of specific import and of tremendous and indeed unappraisable significance. These four periods are closely interrelated, and constitute successive acts of one, indivisible, stupendous and sublime drama, whose mystery no intellect can fathom, whose climax no eye can even dimly perceive, whose conclusion no mind can adequately foreshadow. Each of these acts revolves around its own theme, boasts of its own heroes, registers its own tragedies, records its own triumphs, and contributes its own share to the execution of one common, immutable Purpose. To isolate any one of them from the others, to dissociate the later manifestations of one universal, all-embracing Revelation from the pristine purpose that animated it in its earliest days, would be tantamount to a mutilation of the structure on which it rests, and to a lamentable perversion of its truth and of its history . . . . </span> <span><span style="font-style: italic;">These four periods are to be regarded not only as the component, the inseparable parts of one stupendous whole, but as progressive stages in a single evolutionary process, vast, steady and irresistible.</span> (God Passes By, pp. xiv-xv) (“Paragraph E”)</span> <span><br />
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This passage, concerned with properly seeing the relationship between the inseparable parts of Baha'i history, is relevant to understanding the meaning of Paragraph A, which is concerned with properly seeing the relationship between the inseparable parts of Baha'u'llah's World Order. In both instances, to see them isolated or divorced from one another is to mutilate the truth.</span> <span><br />
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<span style="font-weight: bold;">The Institution of the Guardianship was clearly anticipated in the implications of the Most Holy Book</span></span> <span><br />
Now that Shoghi Effendi has firmly implanted in the mind of the reader that the Most Holy Book and the Master's Will are one inseparable unit, he demonstrates that the institution of the Guardianship originated with Baha'u'llah, not with Abdu'l-Baha.</span> <span>On page 214 of "God Passes By", Shoghi Effendi states that in the Most Holy Book Baha'u'llah "anticipates by implication the institution of Guardianship." He makes a similar statement in the “Dispensation” when he writes, “in the verses of the Kitáb-i-Aqdas the implications of which clearly anticipate the institution of the Guardianship.” can be discerned “the faint glimmerings” and “the earliest intimation of the nature and working of the Administrative Order which the Will of 'Abdu'l-Bahá was at a later time destined to proclaim and formally establish.”</span> <span>(Shoghi Effendi, The World Order of Baha'u'llah, p. 147)</span> <span><br />
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The point of this statement is to show that even though the institution of the Guardianship was formally established by Abdu'l-Baha in the Will, it does not originate with Abdu'l-Baha. The institution of the Guardianship is anticipated in the Most Holy Book, it is an essential part of the design of Baha'u'llah Himself; and as we see in these other passages, it must not be “divorced” from Him. </span> <span><br />
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<span style="font-weight: bold;">“The Dispensation of Baha'u'llah”—The Twin Institutions of the Universal House of Justice and the Guardianship</span></span> <span><br />
Now that we understand the method and purpose of Shoghi Effendi, let us turn our attention to Paragraph A, in his monumental letter “The Dispensation of Baha'u'llah.” It clarifies our understanding to see that in speaking of the interrelationship between the twin institutions of the Guardianship and the Universal House of Justice in Paragraph A, Shoghi Effendi uses the same methodology as he used in Paragraphs B, C, D and E.</span><br />
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<span>One reason that Paragraph A concerning divorce of the institution of Guardianship is often misunderstood, is that it is presented in isolation. If we read it in context with the paragraph preceding it and the paragraph following it, we will see it in its true light:</span><br />
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<span><span style="font-style: italic;">It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Baha'u'llah should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions -- instruments designed for the effective discharge of its particular responsibilities and duties. Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims.</span> (“Paragraph F”)</span> <span><br />
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<span style="font-style: italic;">Divorced from the institution of the Guardianship the World Order of Baha'u'llah would be mutilated and permanently deprived of that hereditary principle which, as 'Abdu'l-Baha has written, has been invariably upheld by the Law of God. </span>"In all the Divine Dispensations,"<span style="font-style: italic;"> He states, in a Tablet addressed to a follower of the Faith in Persia,</span> "the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright." <span style="font-style: italic;">Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn. </span>(Paragraph G/ Paragraph A)</span> <span><br />
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<span style="font-style: italic;">Severed from the no less essential institution of the Universal House of Justice this same System of the Will of 'Abdu'l-Baha would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitab-i-Aqdas has deliberately left in the body of His legislative and administrative ordinances.</span> (“Paragraph H”)</span> <span>(The World Order of Baha'u'llah, p. 148. Paragraph G and Paragraph A are the same paragraph; for the sake of consistency I will continue to refer to it as “Paragraph A.”)</span> <span><br />
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<span style="font-weight: bold;">Striking Similarity</span></span> <span><br />
Please observe the language Shoghi Effendi uses in these three interconnected paragraphs. The Universal House of Justice and the Guardianship are described as “complementary in their aim and purpose,” as “permanently and fundamentally united in their aims,” as sharing a “common object,” as not being “contradictory” or “incompatible,” that each supplements the “other's authority and functions,” that neither detracts “in the slightest degree” from the position which each occupies, and that we should see them as “inseparable institutions” and neither of them as “divorced” or “severed” from the World Order of Baha'u'llah. </span> <span>This is strikingly similar to the language he used in Paragraphs C and D describing the Kitab-i-Aqdas and the Will and Testament as sharing an “identity of purpose and method,” as not being “incompatible” or “contradictory in spirit,” as “inseparable parts of one complete unit” that they “mutually confirm one another,” and we should not “divorce” them from one another or from the World Order plan of Baha'u'llah. In fact, the Guardian is really saying the same thing in all of these paragraphs, though he is being more specific with reference to the Universal House of Justice in these latter paragraphs F, A and H.</span> <span> </span> <span><br />
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Now, to examine Paragraph A one phrase at a time:<br />
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</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><span>_______________</span> </span></span></div><span style="font-family: times;"><span style="font-size: large;"><span><br />
<span style="font-style: italic;">Divorced from the institution of the Guardianship the World Order of Baha'u'llah would be mutilated</span></span><br />
<span>With these words Shoghi Effendi is saying that the institution of the Guardianship is not an innovation that was conceived after Baha'u'llah—it is a creation of Baha'u'llah Himself. To view the Guardianship as divorced from His World Order, to wrench it from His plan, is to hold a mutilated view of the World Order of Baha'u'llah.</span><br />
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<span>On the page previous to Paragraph A, Shoghi Effendi had made a statement that really summarizes these latter three paragraphs: <i> “...the nature of the relationships which, on the one hand, bind together these two fundamental organs of the Will of 'Abdu'l-Bahá and connect, on the other, each of them to the Author of the Faith and the Center of His Covenant."</i> (The World Order of Baha'u'llah, p. 147) He is summarizing those relationships in Paragraphs A and H.<br />
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</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><span>______________</span> </span></span></div><span style="font-family: times;"><span style="font-size: large;"><span><br />
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<span style="font-style: italic;">Divorced from the institution of the Guardianship the World Order of Bahá'u'lláh would be . . . permanently deprived of that hereditary principle which, as 'Abdu'l-Bahá has written, has been invariably upheld by the Law of God. </span>"In all the Divine Dispensations,"<span style="font-style: italic;"> He states, in a Tablet addressed to a follower of the Faith in Persia, </span>"the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright."</span><br />
<span>It is not my purpose to state that there is no loss to the Baha'i Faith because there is no living Guardian. The House of Justice has itself written, “we must never underestimate the grievous loss that the Faith has suffered.” (“Comments on the Guardianship and the Universal House of Justice,” Letter to an individual dated 7 December 1969; Messages From the Universal House of Justice 1963-1986, Paragraph 75.14, p. 159)</span> <span><br />
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In Paragraph A, Shoghi Effendi is not laying out the losses to the Faith if there should come a time when there was not a living Guardian. He is laying out the losses to the Faith if there had never been an institution of Guardianship in Baha'u'llah's plan of World Order.</span> <span><br />
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It is my understanding that he is saying that if Baha'u'llah had not provided for the institution of the Guardianship, His plan for World Order would have lacked a principle that is seen in all of the divine Dispensations.<br />
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Shoghi Effendi has explained that the Baha'i Faith:</span> <span style="font-style: italic;"> </span> <span><span style="font-style: italic;">". . . incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, is devoid of the defects which each of them inherently possesses, and blends the salutary truths which each undoubtedly contains without vitiating in any way the integrity of the Divine verities on which it is essentially founded. The hereditary authority which the Guardian of the Administrative Order is called upon to exercise, and the right of the interpretation of the Holy Writ solely conferred upon him. . .” </span>(Shoghi Effendi, God Passes By, p. 326) </span> <span>These three forms of government are monarchy (government by one person), aristocracy (government by a select few), and commonwealth (government by the many). The hereditary institution of the Guardianship represents the element of a hereditary monarchy in the Baha'i system. Shoghi Effendi is stating in this passage of the Dispensation that if Baha'u'llah had not established the Guardianship, although the hereditary element is “invariably” a part of every Divine Dispensation, the Baha'i System would have been “permanently deprived” of this element.<br />
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This statement also shows that in Paragraph A Shoghi Effendi is speaking at the level of principle and not at the level of functioning—he states that this would deprive Baha'u'llah's World order of the “hereditary principle.”<br />
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</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><span>_______________</span></span></span></div><span style="font-family: times;"><span style="font-size: large;"><br />
<span style="font-style: italic;">Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered.</span> <span><br />
This is entirely consistent with this passage from the Master's Will and Testament: <span style="font-style: italic;">“The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God.” </span>(The Will and Testament of Abdu'l-Baha, p. 11)</span> <span><br />
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However, maintenance of the integrity and stability of the Faith is no less a function of the Universal House of Justice. Shoghi Effendi wrote that the “institutions” (plural) established in the Most Holy Book safeguard the integrity of the Faith (God Passes By, p. 213). He also states that the common object of both the Guardian and the Universal House of Justice is “to maintain the integrity and flexibility of its teachings.” (Paragraph F). Shoghi Effendi protected the integrity and stability of the Faith for 36 years without the Universal House of Justice; and now the Universal House of Justice does so without the Guardian, and it uses his writings in exercising that function. However, the point of this statement in Paragraph A is that Baha'u'llah did establish both of these institutions, and that therefore His world order was not “without” the Guardianship.<br />
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An example of how Shoghi Effendi took effective measures to protect its integrity is, as he himself wrote, that he issued these World Order letters—and they and his other writings continue to protect the integrity of the Faith today:</span> <span><span style="font-style: italic;">“I feel impelled, at the present stage of the evolution of the Bahá'í Revelation, to state candidly and without any reservation, whatever I regard may tend to insure the preservation of the integrity of the nascent institutions of the Faith.”</span> (Shoghi Effendi, “The World Order of Baha'u'llah—Further Considerations,” WOB 16)</span> <span>Again, Shoghi Effendi's purpose in Paragraph A is to state that if there had never been provision for the institution of the Guardianship the stability of the fabric of the Faith would be gravely endangered.<br />
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</span><span style="font-style: italic;">“This challenge, so severe and insistent, and yet so glorious, faces no doubt primarily the individual believer on whom, in the last resort, depends the fate of the entire community. He it is who constitutes the warp and woof on which the quality and pattern of the whole fabric must depend. He it is who acts as one of the countless links in the mighty chain that now girdles the globe. He it is who serves as one of the multitude of bricks which support the structure and insure the stability of the administrative edifice now being raised in every part of the world.”</span> <span>(Shoghi Effendi, Citadel of Faith, p. 130)<br />
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</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><span>_____________</span></span></span></div><span style="font-family: times;"><span style="font-size: large;"><br />
<span style="font-style: italic;">Without such an institution . . . Its prestige would suffer</span> <span><br />
Obviously the Guardianship, representing an “organic connection” to the Manifestation of God, (Messages to America, p. 8) “enhances the prestige of that exalted Assembly.” (The World Order of Baha'u'llah, p. 7). </span> <span>In like manner, Shoghi Effendi was well aware that the prestige of the Faith would be enhanced by bringing the Universal House of Justice into being to join him in conducting the affairs of the Faith:</span> <span style="font-style: italic;"><br />
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“In these days the things that are regarded as the most imperative of all and upon which will depend the development of the Cause of God, the enhancement of its position and prestige and the promulgation of the laws of His Faith, are but two momentous tasks: first, to expedite preparations for the formation of the divinely ordained, the Supreme House of Justice; second, to complete the construction of the Temple in the United States.”</span> <span>(From a letter dated 27 November 1929 to the Bahá'ís of Persia, translated from the Persian; Compilation on Establishment of the Universal House of Justice, The Compilation of Compilations vol. I, p. 333)</span> <span><br />
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As he wrote, these institutions “supplement each other's authority and functions.” (The World Order of Baha'u'llah, p. 148)<br />
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</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><span>_____________</span> </span></span></div><span style="font-family: times;"><span style="font-size: large;"><span><br />
<span style="font-style: italic;">Without such an institution . . . the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking</span></span> <span><br />
Shoghi Effendi may here be referring to the power of the Guardianship which he demonstrated when he described the great trends of the Faith, both in the past and in the future—to read both its history and the broad sweep of its future course, in the light of the Baha'i Scriptures. Shoghi Effendi exercised this function in a number of his writings. His history of the Faith's first century, <span style="font-style: italic;">God Passes By</span>, as well as his letter “The Promised Day is Come” place in historical perspective the impact of the Revelation of Baha'u'llah on the first generations living during the Baha'i Era. His World Order letters, on the other hand, such as “The Goal of a New World Order,” provide a glimpse of the pattern of future society, the broad outlines of the stages the Faith will pass through, to establish the future Commonwealth of Baha'u'llah. Shoghi Effendi states (The World Order of Baha'u'llah, p. 33 and p. 35) that these predictions are based upon his interpretations of the Writings of Baha'u'llah and Abdu'l-Baha. If Baha'u'llah and Abdu'l-Baha had not created the institution of the Guardianship, we would not have such sweeping vistas of the steps that future generations must pass through, as these writings of the Guardian provide.</span><br />
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<span>For example, in a letter dated August 12, 1941 Shoghi Effendi describes the potency of the Covenant of Baha'u'llah—how it has kept the Faith whole during the past, and that it would continue to do so through “present and future generations” up to the establishment of the Golden Age of the Faith. (Shoghi Effendi, Messages to America, pp. 49-52)</span> <span><br />
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In this passage from Paragraph A, Shoghi Effendi may also be referring to the fact that if elected members were not re-elected, the Guardian, being a lifetime member, would ensure that at least one member of the Universal House of Justice would serve a long term. As Shoghi Effendi wrote in his first World Order letter, the institution of the Guardianship “assures the continuity” of the work of the Universal House of Justice. (The World Order of Baha'u'llah, p. 8) </span> <span><br />
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</span><span>Mr. Ali Nakhjavani, who served as a member of the Universal House of Justice from its inception in 1963 until his retirement in 2003 has written on this subject:<br />
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<span style="font-style: italic;">In the 'Dispensation of Bahá'u'lláh' Shoghi Effendi points out that one of his duties was to provide </span>"the necessary guidance to define the sphere of the legislative action of its [the Faith's] elected representatives" (WOB 148). <span style="font-style: italic;">It is obvious that the reference here is to the elected members of Local Spiritual Assemblies, National Conventions, National Spiritual Assemblies, as well as of the Universal House of Justice. This function of the Guardianship was partly discharged when, under his guidance and direction, the Constitutions of Local and National Spiritual Assemblies were formulated and put into effect during his own ministry. What remained was to determine the boundaries of the work of the Universal House of Justice. The terms of the Will and Testament of 'Abdu'l-Bahá were superlative. He wrote:</span> "Whatsoever they [the Guardian and the Universal House of Justice] decide is of God" (WT 11). <span style="font-style: italic;">He further added: </span>"That which this body, [the elected members of the Universal House of Justice (WT 20)] whether unanimously or by a majority, doth carry, that is verily the Truth and the Purpose of God Himself" (WT 19). <span style="font-style: italic;">To complete his duty as Interpreter of these words in relation to the work of the Universal House of Justice, Shoghi Effendi wrote in his 'Dispensation' the following:</span><br />
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"The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá'u'lláh has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been invested." (<a href="http://reference.bahai.org/en/t/se/WOB/wob-40.html#pg150">The World Order of Baha'u'llah, p. 150</a>)<br />
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</span></span><div style="font-style: italic; margin-bottom: 0in;"><span style="font-family: times;"><span style="font-size: large;">It is highly significant that Shoghi Effendi, while defining his duty as Guardian to interpret what had been revealed, goes on to give the assurance to the Community, as well as to the world, that the Universal House of Justice, when elected, will never "infringe upon the sacred and prescribed domain" of interpretation, which is the exclusive right of the Guardianship. This assurance was fully realized and permanently set in place when the Universal House of Justice, in its Constitution wrote:<br /></span></span>
</div><span style="font-family: times;"><span style="font-size: large;">"The provenance, the authority, the duties, the sphere of action of the Universal House of Justice all derive from the Revealed Word of Bahá'u'lláh which, together with the interpretations and expositions of the Centre of the Covenant and the Guardian of the Cause… who, after 'Abdu'l-Bahá, is the sole authority in the interpretation of Bahá'í Scripture…constitute the binding terms of reference of the Universal House of Justice and are its bedrock foundation". (<a href="http://info.bahai.org/article-1-3-6-1.html">Constitution of the Universal House of Justice</a>, p. 4)<br />
(Ali Nakhjavani, "<a href="http://bahaistudies.net/bahaiworks/nakhjavani.pdf">Some Thoughts on the Ministry of the Universal House of Justice</a>" p. 4)<br />
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</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><span>___________</span></span></span></div><span style="font-family: times;"><span style="font-size: large;"><span><br />
</span><span style="font-style: italic;">Without such an institution . . . the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.<br />
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</span><span>As the Universal House of Justice--the Body, as Shoghi Effendi wrote (<a href="http://reference.bahai.org/en/t/se/BA/ba-38.html#pg47">Baha'i Administration, p. 47</a>), <span style="font-style: italic;">"to which, according to the Master's explicit instructions, all important and fundamental questions must be referred"--</span></span></span><span style="font-size: large;"><span>has explained, during his ministry Shoghi Effendi made a great number of such definitions:</span><span style="font-style: italic;"><br />
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</span><span style="font-style: italic;">However, quite apart from his function as a member and sacred head for life of the Universal House of Justice, the Guardian, functioning within his own sphere, had the right and duty "to define the sphere of the legislative action" of the Universal House of Justice. In other words, he had the authority to state whether a matter was or was not already covered by the Sacred Texts and therefore whether it was within the authority of the Universal House of Justice to legislate upon it. No other person, apart from the Guardian, has the right or authority to make such definitions. The question therefore arises: In the absence of the Guardian, is the Universal House of Justice in danger of straying outside its proper sphere and thus falling into error? Here we must remember three things: First, Shoghi Effendi, during the thirty-six years of his Guardianship, has already made innumerable such definitions, supplementing those made by 'Abdu'l-Baha and by Baha'u'llah Himself. As already announced to the friends, a careful study of the Writings and interpretations on any subject on which the House of Justice proposes to legislate always precedes its act of legislation. Second, the Universal House of Justice, itself assured of divine guidance, is well aware of the absence of the Guardian and will approach all matters of legislation only when certain of its sphere of jurisdiction, a sphere which the Guardian has confidently described as "clearly defined." Third, we must not forget the Guardian's written statement about these two Institutions: "Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other."</span> <span>(Messages from The Universal House of Justice 1963-1986, paragraph 35.6, p. 84)<br />
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</span><span style="font-weight: bold;">Severed from the Universal House of Justice</span> <span><br />
The point is even easier to see in Paragraph H, which immediately follows Paragraph A: </span> <span style="font-style: italic;">“Severed from the no less essential institution of the Universal House of Justice this same System of the Will of 'Abdu'l-Bahá would be paralyzed in its action. . .”</span> <span>If “divorced” from the “institution of the Guardianship” is read to mean, “If there is ever not a living Guardian” then “severed” from the “institution of the Universal House of Justice” must be read the same way; and this is clearly an untenable reading, because the Universal House of Justice was not in existence when the Guardian wrote these words. </span> <span><br />
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We can understand the Guardian's true intention when writing “divorced from the institution of the Guardianship” if we clearly grasp what he means by “severed from the no less essential institution of the Universal House of Justice.” Since the Universal House of Justice was not in being when Shoghi Effendi wrote this, either the Cause was at that time “severed” from the House of Justice and “paralyzed,” or he was communicating something entirely different.</span><br />
<br />
<span>We can confirm with certainty that Shoghi Effendi did not view the World Order of Baha'u'llah as “severed” from the Universal House of Justice even though it had not yet come into being. In Paragraph A he states that one of the effects of the Universal House being “severed” is that the “System” established by Abdu'l-Baha would be “paralyzed in its action.” Near the end of the Dispensation letter Shoghi Effendi “contrasts” (The World Order of Baha'u'llah, p. 154) the “vitality” of the institutions of the “vibrant body of the Faith of Baha'u'llah” (The World Order of Baha'u'llah, p. 155) with the “leaders” and “bewildered statesmen” of the nations who are “paralyzed in their action.”<br />
<br />
No clearer statement could be made by Shoghi Effendi that the World Order of Baha'u'llah was not “paralyzed in its action,” and from this we know that he was not saying that the Cause was “severed” from the Universal House of Justice. Though he was functioning as the Head of the Faith without the other “twin pillar,” Shoghi Effendi describes the Baha'i System functioning without the “no less essential” institution of the Universal House of Justice as characterized by “vitality.” This should bring us great assurance about the intent of Shoghi Effendi in Paragraphs F, A and H.<br />
<br />
Shoghi Effendi did not ever take the time to explain Paragraph H—never had to assure the friends that the Cause of God was not “severed” from the Universal House of Justice or “paralyzed in its action.” He did not do so because the point was clear; and we should understand Paragraph A in exactly the same way. The Cause was not then severed from the Universal House of Justice because Baha'u'llah had provided for it, and it is not now divorced from the institution of the Guardianship because Baha'u'llah provided for it.</span> <span><br />
<br />
Even though one of these twin pillars was entirely non-functioning throughout Shoghi Effendi's 36-year ministry, there was never hesitancy in his tone, never a sense that the World Order was in a weakened or impaired condition without the second source of divine guidance—the Universal House of Justice. </span> <span>We now see the same vigor and confidence, rooted in the same divine promise of infallible guidance, exhibited in all of the writings of the Universal House of Justice: </span> <span><br />
<br />
<span style="font-style: italic;">“. .. Shoghi Effendi repeatedly stressed the inseparability of these two institutions. Whereas he obviously envisaged their functioning together, it cannot logically be deduced from this that one is unable to function in the absence of the other. During the whole thirty-six years of his Guardianship Shoghi Effendi functioned without the Universal House of Justice. Now the Universal House of Justice must function without the Guardian, but the principle of inseparability remains.”</span></span> <span>(“The Guardianship and the Universal House of Justice,” letter dated 27 May 1966; Messages from the Universal House of Justice 1963-1986, paragraph 35.9, pp. 86)<br />
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<span style="font-style: italic;">The Baha'is must cling firmly to the knowledge that the Cause is safely in God's hands, that the Covenant of Baha'u'llah is incorruptible and that they can have complete confidence in the ability of the Universal House of Justice to function "under the care and protection of the Abha Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One"....</span><br />
(From a letter written on behalf of the Universal House of Justice to an individual believer dated 28 May 1975, included in the Compilation on the Covenant; The Compilation of Compilations Vol. I, p. 127)<br />
</span><span><br />
<span style="font-style: italic;">The Universal House of Justice, which the Guardian said would be regarded by posterity as "the last refuge of a tottering civilization," is now, in the absence of the Guardian, the sole infallibly guided institution in the world to which all must turn, and on it rests the responsibility for ensuring the unity and progress of the Cause of God in accordance with the revealed Word.</span></span> <span>(Ibid., paragraph 35.17, p. 89)</span> <span><br />
<br />
</span></span><span style="font-size: large;"><br />
</span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixIGlQ8WEkOdsgG_rcKq8hmsFfkxQQAvzsDxhFe8OREVngwntVb0VUqof5KFYpvIqDMZoCEdOxJdnY6AwFiUOR-r7uTyadNw1ku7AmU8-p85Jy64WgD_Vl9l0UnIy6X5-yPhoxOH1Ty_s/s1600-h/Universal+House+Of+Justice+2008.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5320603940686416338" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEixIGlQ8WEkOdsgG_rcKq8hmsFfkxQQAvzsDxhFe8OREVngwntVb0VUqof5KFYpvIqDMZoCEdOxJdnY6AwFiUOR-r7uTyadNw1ku7AmU8-p85Jy64WgD_Vl9l0UnIy6X5-yPhoxOH1Ty_s/s400/Universal+House+Of+Justice+2008.jpg" style="cursor: pointer; display: block; height: 267px; margin: 0px auto 10px; text-align: center; width: 400px;" /></a>The members of the Universal House of Justice.<br /></span></span>
<span style="font-family: times;"><span style="font-size: large;"><span>The members of the Universal House of Justice are, from left to right, Farzam Arbab, Kiser Barnes, Peter Khan, Hooper Dunbar, Firaydoun Javaheri, Paul Lample, Payman Mohajer, Shahriar Razavi, and Gustavo Correa. They were elected by delegates to the 10th International Baha'i Convention in Haifa. Election results were announced on 30 April 2008.<br />
</span></span><span style="font-size: large;">Copyright 2008 <a href="http://news.bahai.org/2008convention/photographs/universal-house-of-justice/">Baha'i International Community</a>, Reproduced with permission<br />
Please click on photograph for larger image</span></span></div><span style="font-family: times;"><span style="font-size: large;"><span><br />
<span style="font-style: italic;">It is this organic vitality of the Faith, so readily felt at the World Centre, whose exhilaration we wish every believer to share.</span></span> <span>(Ridvan Message 1967, Messages From the Universal House of Justice 1963-1986, paragraph 42.7, p. 101)</span><br />
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<span style="font-style: italic;">Above all, it must, with perfect faith in Bahá'u'lláh, proclaim His Cause and enforce His Law so that the Most Great Peace shall be firmly established in this world and the foundation of the Kingdom of God on earth shall be accomplished.</span> <span>(Ibid., paragraph 35.18, p. 89)</span> <span><br />
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<span style="font-style: italic;">“. . . the vitality, the irresistible advance and socially creative power of the Cause of God, standing out in sharp contrast to the accelerating decline in the fortunes of the generality of mankind.”</span></span><span style="font-style: italic;"> </span><span>(Ibid, paragraph 394.10, p. 624)</span><br />
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<span style="font-style: italic;">“. . . the House of Justice is in a position to do everything necessary to establish the World Order of Bahá'u'lláh on this earth.”</span> <span>(“Election and Infallibility of the Universal House of Justice, letter dated 9 March 1965; Messages from The Universal House of Justice 1963-1986, paragraph 23.20, p. 56)</span> <span><br />
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<span style="font-weight: bold;">Conclusion</span></span> <span><br />
Paragraph A is not a statement of what we have lost. It is a statement that elaborates the “nature of the relationships” between the Universal House of Justice and the Guardianship, and between each of these institutions and Baha'u'llah and His World Order. Divorcing them from one another or from Baha'u'llah and His World Order is the subject of this paragraph. Paragraph A is also a list of the interconnections between the Guardianship and the Universal House of Justice. These explanations regarding the hereditary function of the Guardian, that he protects the integrity and stability of the Faith, enhances its prestige, provides for its continuity, and defines the legislative sphere of its elected representatives, are presented as demonstrations of the "principle of inseparability" introduced in the preceding paragraph of the Dispensation, Paragraph F. That is another way of saying that they cannot be divorced from one another. That is what that paragraph is about. </span> <span><br />
<br />
Without question, Paragraph A emphatically states the importance of the Guardianship. What it does not do is state that the Universal House of Justice cannot properly function without a living Guardian, nor state that the World Order would be "mutilated" without a living Guardian. What it does not do is to state that we are today "divorced" from the institution of the Guardianship. </span> </span></span>Unknownnoreply@blogger.com4tag:blogger.com,1999:blog-1538379590376087070.post-87177985507067326712009-03-23T02:08:00.008-04:002020-09-09T11:47:24.734-04:00Who guides the Universal House of Justice?<span style="font-family: times;"><span style="font-size: large;"><span>Who, according to the Baha'i Writings, guides, as Abdu'l-Baha terms it, <span style="font-style: italic;">"the body of the House of Justice whose members are elected by and known to the worldwide Baha'i Community?"</span></span></span><span style="font-size: large; font-weight: bold;"> </span><span style="font-size: large;">(Abdu'l-Baha, quoted in Messages from the Universal House of Justice 1963-1986, paragraph 35.8, p. 86)
<span style="font-weight: bold;">
</span><span><span><span style="font-weight: bold;">From the Writings of Baha'u'llah</span>
The starting point is the words of Baha'u'llah Himself. In the Eighth Leaf of the Words of the Exalted Paradise, Baha'u'llah writes <span style="font-style: italic;">“God will verily inspire them with whatsoever He willeth, and He, verily, is the Provider, the Omniscient."</span> (<a href="http://reference.bahai.org/en/t/b/TB/">Tablets of Bahá'u'lláh</a> p. 68) </span> <span>
Shoghi Effendi states that this verse from Baha'u'llah bears specific relation to the elected membership of the Universal House of Justice:</span> <span style="font-style: italic;">
In the conduct of the administrative affairs of the Faith, in the enactment of the legislation necessary to supplement the laws of the Kitáb-i-Aqdas, the members of the Universal House of Justice, it should be borne in mind, are not, as Bahá'u'lláh's utterances clearly imply, responsible to those whom they represent, nor are they allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them. They are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeed they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. </span><span>"God will verily inspire them with whatsoever He willeth," </span><span style="font-style: italic;">is Bahá'u'lláh's incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation.</span>
<span>(<a href="http://reference.bahai.org/en/t/se/WOB/">The World Order of Baha'u'llah</a>, p. 153)</span>
<span>Here, the Interpreter of the Word of God interprets this verse. He expressly states that when Baha'u'llah promises that <span style="font-style: italic;">“God will verily inspire them,”</span> this is Baha'u'llah's “incontrovertible assurance” that the elected membership of the Universal House of Justice in consultation is the recipient of unfailing divine guidance, that flows through the “dictates and promptings of their conscience.”</span>
<span style="font-weight: bold;">From the Will and Testament of Abdu'l-Baha</span>
<span>The second place we can find the answer to this question is the Will and Testament of Abdu'l-Baha. This Document is the very Covenant of Abdu'l-Baha. As we know, a Covenant has two parties—God and humanity. This verse from Abdu'l-Baha sets forth God's promise, God's part of Abdu'l-Baha's Covenant:</span> <span style="font-style: italic;">
"The sacred and youthful branch, the guardian of the Cause of God as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both)."
</span> <span>(<a href="http://reference.bahai.org/en/t/ab/WT/">The Will and Testament of `Abdu'l-Bahá</a>, p. 11)</span>
<span>This statement from Abdu'l-Baha shows that the guidance from God promised by Baha'u'llah to both the Guardian of the Cause and the Universal House of Justice, come through both of the Manifestations of God. The <span style="font-style: italic;">“Abha Beauty”</span> is Baha'u'llah, and the <span style="font-style: italic;">“Exalted One”</span> is the Bab.
Shoghi Effendi was asked about his own infallible guidance, and he referred his questioner to this very verse:</span> <span style="font-style: italic;">
“The Guardian's infallibility covers interpretation of the Revealed Word and its application. Likewise any instructions he may issue having to do with the protection of the Faith, or its well being must be closely obeyed, as he is infallible in the protection of the Faith. He is assured the guidance of both Bahá'u'lláh and the Báb, as the Will and Testament of `Abdu'l-Bahá clearly reveals."
</span> <span>(From a letter written on behalf of the Guardian to an individual believer, August 20, 1956; Lights of Guidance, p. 313, #1055)</span> <span>
This verse in which God covenants—solemnly promises—that the Bab and Baha'u'llah guide the Guardian of the Cause, covenants no less emphatically that the Bab and Baha'u'llah guide the Universal House of Justice. </span> <span>That this promise specifically refers to the House of Justice, that it has its own assurance of unfailing divine guidance, is shown in the fuller text of that verse from the Will:</span>
<span style="font-style: italic;">
"The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abha Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God; whoso disputeth with him hath disputed with God; whoso denieth him hath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, separateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him!”</span> <span>
(The Will and Testament of Abdu'l-Baha, p. 11)</span>
<span>These words from that verse specify humanity's part of the Covenant—to turn to the Guardian and to the Universal House of Justice:</span> <span style="font-style: italic;">
“Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God...”</span> <span>
A passage from the Baha'i Writings promising God's unfailing guidance to the Universal House of Justice functioning with only its elected membership is found in the Second Part of the Master's Will. We are directed by the House of Justice to study this Second Part of the Master's Will in connection with the provisions to be taken if the threats against the Master's life came to pass. We should take this direction from the House of Justice to heart, because, as Shoghi Effendi wrote, <span style="font-style: italic;">"We must trust to time, and the guidance of God's Universal House of Justice, to obtain a clearer and fuller understanding"</span> of the <span style="font-style: italic;">"provisions and implications" </span>of the Master's Will and Testament. (<a href="http://reference.bahai.org/en/t/se/BA/ba-54.html">Baha'i Administration, p. 63</a>)
The Master explains why He is writing, at the beginning of this Second Part of His Will, <span style="font-style: italic;">"I am now in very great danger and the hope of even an hour's life is lost to me."</span> (P. 19) He is writing His Covenant to provide for the Succession after Him. Shoghi Effendi confirms that Abdu'l-Baha revealed His Will at <span style="font-style: italic;">"an hour of grave suspense”</span> (<a href="http://reference.bahai.org/en/t/se/GPB/">God Passes By</a>, p. 268) when His life was in <span style="font-style: italic;">“imminent danger.”</span> (Unfolding Destiny, p. 251)
</span></span></span></span><div style="text-align: center;"><span style="font-family: times;"><span style="font-size: large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfvUk2adXZYVrpV8sBc-5s-rrvy8xQPi4FNfUkTE1Hu-7GeV_kDynDHa_dv5tVACvFylmFUfcAGdo4hks0YBcjyFN7Q4EQLFGC_7T8u-lhyMXJoxg1m7BT8a4UrMCO9UXrpTr2E2GGKgE/s1600-h/Shoghi+Effendi+as+a+child.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5316262690557465026" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgfvUk2adXZYVrpV8sBc-5s-rrvy8xQPi4FNfUkTE1Hu-7GeV_kDynDHa_dv5tVACvFylmFUfcAGdo4hks0YBcjyFN7Q4EQLFGC_7T8u-lhyMXJoxg1m7BT8a4UrMCO9UXrpTr2E2GGKgE/s400/Shoghi+Effendi+as+a+child.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 246px;" /></a><span><span>Shoghi Effendi as a child</span> </span>
<span><span>Copyright 2006 <a href="http://media.bahai.org/">Baha'i International Community</a></span>
</span><span><span>Reproduced with permission </span>
</span><span>Please click image for larger picture</span></span></span>
</div><span style="font-family: times;"><span style="font-size: large;">
<span>This was likely in 1905 (Momen, <span style="font-style: italic;">The Babi and Baha'i Religions 1844-1944</span>, p. 322) when the Second Commission of Inquiry threatened the life of 'Abdu'l Baha. Had these threats materialized, Shoghi Effendi, still 7 or 8 years of age, would have been too young to perform the duties of the Guardianship, and this is reflected in the language of the Will, and in what is absent from the Will. In this Part of His Will, the Master makes no mention of Shoghi Effendi or of the institution of the Guardianship; rather, He refers only to the elected members of that Body: </span> <span>
<span style="font-style: italic;">"Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the Truth and the Purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant. By this House is meant that Universal House of Justice which is to be elected from all countries, that is from those parts in the East and West where the loved ones are to be found, after the manner of the customary elections in Western countries such as those of England.... It is incumbent upon these members (of the Universal House of Justice) to gather in a certain place and deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book. Whatsoever they decide has the same effect as the Text itself."</span></span>
<span>(The Will and Testament of Abdu'l-Baha, pp. 19-20) </span> <span>
The Master here provided that it was incumbent upon <span style="font-style: italic;">"these members"</span> to deliberate, and He identifies <span style="font-style: italic;">"these members"</span> as those who were to be <span style="font-style: italic;">"elected from all countries, that is from those parts in the East and West where the loved ones are to be found, after the manner of the customary elections in Western countries...."</span> Again, He makes no reference to the Universal House of Justice functioning with Shoghi Effendi, nor does He refer to the Institution of the Guardianship. As we see from this passage, nowhere does He indicate that in such circumstances, without the presence of the Guardian to function as the "sacred Head" of that Body, to define the sphere of its legislative action, or to interpret the Word of God, that the House of Justice would be deprived of divine guidance. Rather, He wrote of the Universal House of Justice functioning with only its elected members, <span style="font-style: italic;">"That which this body, whether unanimously or by a majority doth carry, that is verily the Truth and the Purpose of God Himself," </span>and provides that its decisions will have <span style="font-style: italic;">"the same effect as the Text itself."</span> </span> <span>
<span style="font-weight: bold;">Abdu'l-Baha's Tablet to the cousin of the Bab directing him to arrange for the election of the Universal House of Justice</span>
There is further confirmation that this is a legitimate inference—that in the Second Part of His Will, the Master was providing for the Universal House of Justice to be His Successor and to function as the Head of the Faith, without the Guardian, during the boyhood of Shoghi Effendi. It appears that at the same time Abdu'l-Baha wrote His Will, during <span style="font-style: italic;">“the darkest moments of His life, under Abdu'l-Hamid's regime, when He stood ready to be deported to the most inhospitable regions of Northern Africa”</span> Abdu'l-Baha also wrote <span style="font-style: italic;">“His parting message to the cousin of the Báb,”</span> <a href="http://reference.bahai.org/en/t/ab/MF/mf-46.html#pg126">Haji Mirza Taqi Afnan</a>. </span></span><span style="font-size: large;"><span>(The World Order of Baha'u'llah, p. 17)</span></span><span style="font-size: large;"><span> </span>
<span>In this Tablet, which is undated, Abdu'l-Baha states that His life is in grave danger. He instructs the cousin of the Bab to gather the Afnan and the Hands of the Cause of God, and for them to carry out the provisions of His Will and Testament and establish the Universal House of Justice. </span> <span>This Universal House of Justice would not have included Shoghi Effendi, and would have been composed of only its elected membership for more than a decade, until Shoghi Effendi reached the age at which he could assume his responsibilities as Guardian of the Cause. In fact, had Shoghi Effendi been of age, this instruction would have been given to him instead of to the cousin of the Bab.
We know that by 1921 the Will and Testament of Abdu'l-Baha was contained in an envelope addressed to Shoghi Effendi. (The Priceless Pearl, p. 41) If when the Master's life had earlier been threatened, Shoghi Effendi had been at an age at which he was able to assume the role of Guardian, these instructions Abdu'l-Baha gave to the Afnan would instead have been given to Shoghi Effendi. It is reasonable to assume that the Master wrote the Second Part of His Will, which makes no mention of the Guardianship and directs that the Universal House of Justice be elected, and this Tablet to the cousin of the Bab which also directs that the Universal House of Justice be elected, when Shoghi Effendi was a boy. That is, Abdu'l-Baha provided for the Universal House of Justice to function with only its elected membership. It appears, then, that Abdu'l-Baha wrote the First Part of His Will when Shoghi Effendi was a boy; in this Part of His Will, He provides that the Guardian and the Universal House of Justice would function together. In the Second Part of His Will, in which He states that it was written when His life was in imminent peril, He provides for the Universal House of Justice to be elected after His passing, and promises that its decisions will be the truth and the purpose of God Himself. Inasmuch as the Master's Tablet directing that the Universal House of Justice be elected if the threats against His life materialize, was addressed to the Bab's cousin and not to Shoghi Effendi, this also confirms that He provided for the Universal House of Justice to function without the presence of the Guardian of the Cause. The crisis having passed, the Master later wrote the Third Part of His Will, which closes with His final words of guidance to the human race--to turn to the Universal House of Justice and the Guardian of the Cause. The three parts of the Will form one coherent whole. However, the divine promise of infallible guidance is flexible enough to provide for different circumstances. The Will provides God's Covenant to guide the Cause with the Twin Institutions functioning together, or with either of them functioning independently of the other. Each of them is independently promised infallible divine guidance. Either of them can lead the Faith, assured that it is guided to promote the best interests of the Faith.</span>
<span>Since Abdu'l-Baha provided that the Universal House of Justice would function infallibly before the Guardian of the Cause wrote a single authoritative word, it obviously does so now, when it has the promise of Baha'u'llah that "God will verily guide them" and the promise of Abdu'l-Baha that it receives the <span style="font-style: italic;">"protection"</span> and the <span style="font-style: italic;">"unerring guidance"</span> of both the "Abha Beauty" and "His Holiness, the Exalted One," as well as the incalculable benefit of the multitude of Shoghi Effendi's writings. </span> </span></span>Unknownnoreply@blogger.com4tag:blogger.com,1999:blog-1538379590376087070.post-83837391112738968262009-03-21T21:45:00.006-04:002020-09-09T11:47:48.956-04:00Does Baha'u'llah describe the spirit in which a Baha'i should turn to the Universal House of Justice, since the line of Guardians has ended?<span style="font-size: large;"><span style="font-family: times;"><span><span>In the Baha'i Faith, after Baha'u'llah and Abdu'l-Baha, there are twin sources of divine guidance—the Universal House of Justice, and the Guardianship, specified in the Will and Testament of Abdu'l-Baha as a line of hereditary Guardians. There is a passage in the most important doctrinal work of Baha'u'llah, the Book of Certitude, in which He directs the believers how to conduct themselves towards the remaining of the two sources of divine guidance after the hereditary line ends.
</span><span>In Islam, similarly, there was a hereditary line of succession—the institution of the Imamate which provided guidance to the Muslim community after the passing of the Prophet Muhammad. This was an institution that began with Muhammad's son-in-law Ali, who was also blood kin as His cousin. The succeeding Imams were Muhammad's grandsons, great-grandsons, and so on, until the line of Imams ended.</span>
<span>
In the Book of Certitude, in the course of His discussion of the majesty of the Qur'an, Bahá’u’lláh states that Muhammad left to His followers two sources of divine guidance — the “twin testimonies” of His Book, and of His sacred lineage, the Imams (<a href="http://reference.bahai.org/en/t/b/KI/"><span style="font-style: italic;">The Book of Certitude</span></a>, paragraph 221, p. 201). After 260 lunar years, the Family line ended, leaving only one of these “twin testimonies” to guide His followers. In the Book of Certitude, Bahá’u’lláh describes the spirit in which a believer in Islam should turn to that remaining source of guidance. </span>
<span>I think this is instructive for us Bahá’ís, since the hereditary line has also ended in our Faith. Similar language to the "twin testimonies" is used in the Baha'i Writings — we have the “twin institutions” of the Guardianship and Universal House of Justice as the Successors to Bahá’u’lláh and Abdu'l-Baha; and now after the end of the line of Guardians, the Universal House of Justice leads us. I think that Bahá’u’lláh's admonition on how to turn to the remaining of the “twin testimonies” in Islam instructs us in the spirit in which to turn to the remaining of the “twin institutions” in Bahá’u’lláh's Administrative Order: With our whole hearts, and with absolute conviction. </span>
<span>There are similarities in the terminology Bahá’u’lláh uses in the Book of Certitude to describe the Qur'an, and the terminology in the Bahá’í Writings describing the Universal House of Justice. The point of showing these parallels, is to demonstrate the validity of applying what Baha'u'llah says about the spirit in which Muslims should turn to the Qur'an after the end of the line of Imams, to the spirit in which Baha'is should turn to the Universal House of Justice after the end of the line of Guardians. </span>
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Writing of the Qur'an, Baha'u'llah says <span style="font-style: italic;">“Its guidance can never err,”</span> and writing of the Universal House of Justice, Abdu'l-Baha says that it is <span style="font-style: italic;">“freed from all error.”</span>
(<span style="font-style: italic;">The Book of Certitude</span>, paragraph 221, p. 201; and the <span style="font-style: italic;">Will and Testament of ‘Abdu’l-Bahá</span>, p. 14).
</span><span>Baha'u'llah writes that the Qur'an has a <span style="font-style: italic;">“divine origin,”</span> and Shoghi Effendi writes that the Universal House of Justice is <span style="font-style: italic;">“divine in origin.”</span>
(<span style="font-style: italic;">The Book of Certitude</span> paragraph 224, p. 203; and <span style="font-style: italic;">“<a href="http://reference.bahai.org/en/t/se/WOB/">The World Order of Bahá’u’lláh</a>”</span> p. 148)
</span><span>Baha'u'llah writes that the Qur'an is <span style="font-style: italic;">“the embodiment of truth;”</span> Abdu'l-Baha writes that the decisions of the Universal House of Justice are <span style="font-style: italic;">“the Truth and the Purpose of God Himself”</span>
(<span style="font-style: italic;">Book of Certitude</span>, paragraph 224, p. 203; and the <a href="http://reference.bahai.org/en/t/ab/WT/"><span style="font-style: italic;">Will and Testament of Abdu'l-Baha</span></a>, p. 19)</span>
<span>Bahá’u’lláh writes in the Book of Certitude of the situation in Islam after the ending of the line of Imams—that the Imams had “passed away” and that only the Qur'an remained to guide the people. Similarly, in the Baha'i Faith the hereditary line ended when the Guardian passed away, leaving the remaining testimony, the Universal House of Justice, to which all must turn.
</span><span>And the point of all of the foregoing is to suggest that we apply the following passage to the spirit in which we turn to the Universal House of Justice and seek its guidance:</span>
<span style="font-style: italic;">“Inasmuch as Muhammad hath confined His testimonies to His Book and to His Family, and whereas the latter hath passed away, there remaineth His book only as His one testimony amongst the people....And now, we ask, is it fair for this people to view with doubt and misgiving this most weighty Testimony, the divine origin of which God hath proclaimed, and pronounced it to be the embodiment of truth? Is it fair for them to turn away from the thing which He hath appointed as the supreme Instrument of guidance for attainment unto the loftiest summits of knowledge, and to seek aught else but that Book? How can they allow men's absurd and foolish sayings to sow the seeds of distrust in their minds? How can they any longer idly contend that a certain person hath spoken this or that way, or that a certain thing did not come to pass? ... O friend! It behooveth us not to waive the injunction of God, but rather acquiesce and submit to that which He hath ordained as His divine Testimony .... God speaketh the truth and leadeth the way. He, verily, is supreme over all His people; He is the Mighty, the Beneficent.</span>"
<span>(Baha'u'llah, The Book of Certitude, paragraphs 223-227, pp. 203-206)
</span></span></span></span><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0dGNlVTYw9jWb2X5Y-0PETxOPAw7t1LqWlBewt2xc5rezudzaQ31t5L5qDAwnCs5XhmXvCnV_F9ecksBYhsKtBDqMqqFUMC-GVU1rkF3xL0qkCjUiAVjH1g64TVDa_bzCaTg2albBFvE/s1600-h/House+Justice+through+colonnade.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5315828259982600226" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0dGNlVTYw9jWb2X5Y-0PETxOPAw7t1LqWlBewt2xc5rezudzaQ31t5L5qDAwnCs5XhmXvCnV_F9ecksBYhsKtBDqMqqFUMC-GVU1rkF3xL0qkCjUiAVjH1g64TVDa_bzCaTg2albBFvE/s400/House+Justice+through+colonnade.jpg" style="cursor: pointer; display: block; height: 400px; margin: 0px auto 10px; text-align: center; width: 306px;" /></a></span></span></div><div style="text-align: center;"><span style="font-size: large;"><span style="font-family: times;">View of the Seat of the Universal House of Justice from the
colonnade of the Centre for the Study of the Texts
Please click on photograph for larger image
<span>Copyright 2006, <a href="http://media.bahai.org/">Baha'i International Community</a>
Reproduced with permission
</span></span></span></div><span style="font-size: large;"><span style="font-family: times;"><span><span>
</span><span>The House of Justice has written:
</span><span><span style="font-style: italic;">“There being no successor to Shoghi Effendi as Guardian of the Cause of God, the Universal House of Justice is the Head of the Faith and its supreme institution, to which all must turn...”</span>
(<a href="http://info.bahai.org/article-1-3-6-1.html"><span style="font-style: italic;">Constitution of the Universal House of Justice</span></a>, p. 4)
The above-quoted passage from Baha'u'llah shows the confident spirit, free of all doubt or misgiving, in which to turn to <a href="http://reference.bahai.org/en/t/se/WOB/wob-3.html#pg7"><span style="font-style: italic;">"so august a body,"</span></a> the Universal House of Justice, which is, in this Day, "That which He hath ordained as His Divine Testimony."
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</span></span></span>Unknownnoreply@blogger.com0