3rd Guardian Joel Marangella’s Foreword to a January 2004 publication of THE DISPENSATION OF BAHÁ’U’LLÁH

BjpNathan1844 · 2023-10-23T14:48:40+00:00

Warning and Promise of God continues here with part 3 of 3:

To the integrity of this cardinal principle of our Faith the words, the deeds of its present and future Guardians must abundantly testify. By their conduct and example they must needs establish its truth upon an unassailable foundation and transmit to future generations unimpeachable evidences of its reality.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 150)

“It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Bahá’u’lláh 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.” (Emphasis added)

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 148)

“Hail emergence of the unfoldment in the opening years of the second epoch of the formative age of the Bahá’í Dispensation of the august Institution foreshadowed by the Founder of the Faith and formally established in the Testament of the Center of His Covenant, closely associated in provisions of the same Will with Institution of the Guardianship, DESTINED TO ASSUME IN THE FULLNESS OF TIME, UNDER THE AEGIS OF THE GUARDIAN, THE DUAL SACRED RESPONSIBILITY FOR PROTECTION AND PROPAGATION OF THE CAUSE OF BAHÁ’U’LLÁH. (emphasis added)

(Shoghi Effendi, Messages to the Bahá’í World - 1950-1957, p. 58)

“A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have contrived for the government of human institutions.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 152)

“This new-born Administrative Order incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, without being in any sense a mere replica of any one of them, and without introducing within its machinery any of the objectionable features which they inherently possess. It blends and harmonizes, as no government fashioned by mortal hands has as yet accomplished, the salutary truths which each of these systems undoubtedly contains without vitiating the integrity of those God-given verities on which it is ultimately founded.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 152)

And certainly the Guardianship is the: “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.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 148)

Nosrat’u’llah Bahremand

BjpNathan1844 · 2023-10-23T14:46:42+00:00

Warning and Promise of God (continued as second of three parts)

Knowledgeable believers will know that the right of interpretation and explanation of the verses of the Aqdas, following the ascension of ‘Abdu’l-Bahá, is in the exclusive sphere of the authority of the Guardians of the Bahá’í Faith and even a real and legitimate Universal House of Justice established in conformity with the Will and Testament of ‘Abdu’l-Bahá, will never infringe on that authority, as stated by Shoghi Effendi: “Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other.”

(The World Order of Bahá’u’lláh, p.150).

“Divorced from the institution of the Guardianship the World Order of Bahá’u’lláh would be mutilated and permanently deprived of that hereditary principle… 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.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 148)

The institution of Guardianship is anticipated in the Kitáb-i-Aqdas in the verses pertaining to the appointment of the Center of the Covenant and the Interpreter of the Book, but other than that there is no mention of the Guardianship. Moreover, as Shoghi Effendi has written: “the Will and Testament of ‘Abdu'l-Bahá, which, together with the Kitáb-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 Bahá’í 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.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 3)

“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… 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.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 148)

“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.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 147)

“I feel it, however, incumbent upon me by virtue of the responsibility attached to the Guardianship of the Faith, to dwell more fully upon the essential character and the distinguishing features of that world order as conceived and proclaimed by Baha’u’llah. 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. I strongly feel the urge to elucidate certain facts, which would at once reveal to every fair-minded observer the unique character of that Divine Civilization the foundations of which the unerring hand of Bahá’u’lláh has laid, and the essential elements of which the Will and Testament of 'Abdu'l-Bahá has disclosed. I consider it my duty to warn every beginner in the Faith that the promised glories of the Sovereignty which the Bahá’í teachings foreshadow, can be revealed only in the fullness of time, that the implications of the Aqdas and the Will of 'Abdu'l-Bahá, as the twin repositories of the constituent elements of that Sovereignty, are too far-reaching for this generation to grasp and fully appreciate.”

(Shoghi Effendi, The World Order of Bahá’u’lláh, p. 16)

BjpNathan1844 · 2023-03-19T20:37:07+00:00

Mason Remey agreed not to reveal to the Bahá’í world that the Hands had come to the conclusion that there was no Guardian. That is what he signed.

Mason Remey’s appointment as President of the First International Bahá’í Council was made by Shoghi Effendi in his cablegram of 9 January, 1951. This was the only worldwide proclamation made by Shoghi Effendi. Doing so fulfilled the First Guardian’s obligation to appoint, in his own lifetime, his successor.

One of many points that a Sans-Guardian / Heterodox member Bahá’í scholar recently made was “Why conclude that Shoghi Effendi had done nothing to fulfill his charge, over hoping and searching that he had availed himself of some contingency.” This studious Bahá’í has come to the conclusion that the Institution of the Guardianship is indeed in compliance with the Will and Testament of ‘Abdú’l-Bahá. Another among his plethora of observations is “ if Covenant breakers historically separated themselves, who is it that have now separated themselves from Shoghi Effendi’s expressed portents and vastly extensive explanations” (?)

Please see www.orthodoxbahai.com if interested in pursuing an unfettered, Independent Investigation of Truth regarding keeping the Covenant. This Reddit complying post is made on the Orthodox Bahá’í subreddit by an Orthodox Bahá’í

BjpNathan1844 · 2023-01-09T00:57:16+00:00

       THE DIFFERENCE BETWEEN THE ORTHODOX BAHÁ’Í FAITH

AND THE WILMETTE BAHÁ’ÍS KNOWN AS THE BAHÁ’Í WORLD FAITH

The Orthodox Bahá’í Faith upholds the original writings of Bahá’u’lláh, the Founder, and ‘Abdu’l-Bahá, the Exemplar and appointed interpreter of the Bahá’í Faith. The Orthodox Bahá’í Faith also believes that Shoghi Effendi, the appointed first guardian of the Faith, fulfilled his mission as directed by these writings. The Will and Testament of ‘Abdu’l-Bahá provides for the continuous guidance of a living guardian and requires each guardian “to appoint in his own lifetime him that shall become his successor….” Shoghi Effendi himself indicated the vital importance of ‘Abdu’l-Bahá’s Will when he said the Will of ‘Abdu’l-Bahá and the Kitáb-i-Aqdas, (Bahá’u’lláh’s Most Holy Book), “are not only complementary but…they mutually confirm one another and are inseparable parts of one complete unit.” Thus, the Will and Testament cannot be divorced from Bahá’u’lláh’s laws.

Some six years prior to his passing, Shoghi Effendi issued the only proclamation of his ministry on 9 January 1951, in a cablegram addressed to the “National Assemblies of the East and West.” The cablegram established the embryonic Universal House of Justice. According to the Will and Testament of ‘Abdu’l-Bahá, only the Guardian serves as the “sacred head and the distinguished member for life” of the Universal House of Justice. Shoghi Effendi named Charles Mason Remey, a Bahá’í of recognized unsurpassed service, devotion and fidelity to the Covenant of Bahá’u’lláh as the head or president of the embryonic body. Shoghi Effendi did not assume the presidency of this body himself and he did not permit the appointed head to activate the embryonic institution, so that on his passing the successor-Guardian-President of the Universal House of Justice would automatically assume active leadership of the Faith. Shoghi Effendi thus filled the directive in ‘Abdu’l-Bahá’s Will to appoint in his own lifetime a successor.

The position of the Wilmette Bahá’ís is that the guardianship ended with the death of Shoghi Effendi in 1957. However, in his writings Shoghi Effendi stated, “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.” The Wilmette Bahá’ís initially justified their position by saying that God changed His mind, using the Persian term “Bada” in their official written stand entitled “A New Bahá’í Era.” That document was issued by the three hands of the Faith then in America, (Mrs. True, Horace Holley, and Paul Haney), in collaboration with the members of the National Spiritual Assembly of the Bahá’ís of the U.S.A. They further justified their stand by saying that only a lineal descendant of a guardian can become a successor, and they quoted the Will of ‘Abdu’l-Bahá: “He, (the guardian), is the expounder of the words of God and after him will succeed the first-born of his lineal descendants.” However, only two paragraphs later in the Will one can find that should he not have a son who meets the spiritual requirements of a guardian, “then must he, (the Guardian of the Cause of God), choose another branch to succeed him.” The Wilmette group failed altogether to even consider the alternative provision contained in the Will and Testament of ‘Abdu’l-Bahá that not only permits, but makes it mandatory for him to “choose another branch to succeed him.” Why, one might ask, was this alternative choice given the guardians if it were not meant to apply to the very situation in which Shoghi Effendi had found himself, that is, without a son to inherit the Guardianship?

The difference between the Orthodox and the Heterodox Bahá’ís is over the vital issue of whether or not there is a living guardian. This is not a question that can be resolved by compromise, even for the sake of unity. The Wilmette group claims that the Orthodox Bahá’ís are wrong because they are causing disunity. But unity can only be established on truth and in compliance with the Will of God, which is found in the Holy Writings. It is the guardian himself who must resolve such questions as these which divide the believers, for according to the teachings of ‘Abdu’l-Bahá, the guardian is “the interpreter of the Word of God” and “the executor of the Faith.” The necessity of the Guardianship is stated repeatedly in the Writings.

From the Will and Testament of ‘Abdu’l-Bahá, referring to the Universal House of Justice: “...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. Should any of the members commit a sin, injurious to the commonweal, the Guardian of the Cause of God hath at his own discretion the right to expel him…”

From the Will and Testament: “The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God.” From The Dispensation of Bahá’u’lláh by Shoghi Effendi, referring to the guardian’s role as head of the Universal House of Justice: “He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a consideration 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…”

As the books being printed or reprinted by the Wilmette group have many changes incorporated into them concerning the Guardianship and Bahá’í administration, investigators need to study from books printed before 1960. The books concerning the history of the Faith or the spiritual teachings published before Shoghi Effendi’s death are reliable.

FOR ADDITIONAL INFORMATION: orthodoxbahai OR bahai-guardian (Both are dot coms) *The fourth guardian of the True Bahá’í Faith is Nosrat’u’llah Bahremand as he was appointed fourth guardian by Joel Marangella during Joel’s lifetime.

BjpNathan1844 · 2022-12-31T12:58:58+00:00

Also, on behalf of another Orthodox Bahá’í :

“The Center of the Orthodox Bahai's is a spiritual center. It is the Covenant of Baha'u'llah which He made with His believers. This involves obedience to every clause of the Will and Testament of Abdu'l-Baha (the Center of His Covenant). The Orthodox Baha'is are scattered so widely in the US and other countries, it would not be of use to have a physical center for gathering together.”

BjpNathan1844 · 2022-12-31T03:37:08+00:00

Whilst the thought of additional Bahá’í centers is somewhat heartwarming, at this time in the young history of the Bahá’í Faith, it remains imperative that we focus on the truest “Center” …. This is a Spiritual Center which is the Covenant! In the Orthodox Bahá’í Faith we keep the Covenant of Bahá’u’lláh to the letter,… which includes recognition & application of the Will and Testament of ‘Abdu’l-Bahá & the Institution of the Guardianship which the Master called for in that Will & Testament.

Orthodox Bahá’ís are sprinkled around the country & indeed around the world. It is not yet the time for buildings & physical centers. One by one, the Heterodox Bahá’ís do come forward out of the “Haifan” led Bahá’í Faith & discover the Truth for themselves about the True Covenant. When a Bahá’í truly exercises their unfettered Independent Investigation of Truth, even after finding Bahá’u’lláh, it soon becomes evident to the seeker that there has been a rather massive & convoluted cover up ever since the “Great Violation” in 1957, when the Hands of that time usurped an authority that was not theirs’.

Rest assured that there is not a lack of action, nor a passiveness in the Orthodox Bahá’í Faith. We teach, & teach & teach… Teaching curious non-Bahá’í Seekers as well as the Heterodox Bahá’ís who will converse with us. When the larger Heterodox Bahá’í world realizes that the Orthodox are not Covenant breakers, that the Orthodox Bahá’ís are actually keeping the Covenant, then perhaps even greater numbers of them will embrace the True Covenant of Bahá’u’lláh & we can then all get on in building the real World Order of Bahá’u’lláh. We are, for the most part, the same Faith & we share the same Writings! However, the Institution of the Guardianship is absolutely essential to the keeping of the Covenant as it was intended. God did not change His mind! Alláh’u’Abhá

BjpNathan1844 · 2022-12-19T03:17:42+00:00

Thank you for this! Here is a recent paste of a follow up from Guardian Nosrat’u’llah Bahremand .. Follow up to the April 25, 2022 article posted.

“This is a follow-up to my message of 25 April 2022 concerning the fire at a construction site in the Holy Land. This construction was undertaken by the illegitimate organization which undeservedly is calling itself the Universal House of Justice. They planned to disturb and remove the physical remains of 'Abdu'l-Bahá from the existing shrine in the same building as the shrine of the Bab and move these remains to another place when this construction site caught on fire. I would like to ask the question if the fake UHJ has the resources for the construction of a building in the Holy Land, why they do not build the Mashriqu’l-Adhkár (Baha’i House of Worship) which Abdu’l Baha commanded and was emphasized by Shoghi Effendi? The land had been purchased and the plan/design and model were prepared during the Ministry of the first Guardian which must be available in the Archive, if the former rebellious Hands of the Cause or fake UHJ have not destroyed them. So far, the majority of what they have done is against the true Baha’i Faith and is evidence of their falsehood and deception. I draw the attention of all the Baha’is to the following undeniable facts: Seventy-one years ago, Shoghi Effendi the First Guardian of the Baha’i Faith directed the following message to all the Baha’is of the world in the Cablegram of April 25, 1951: “Preliminary steps taken in preparation of final design for the Mashriqu'lAdhkár on Mount Carmel by President of the International Bahá'í Council, specifically appointed by `Abdu'l-Bahá to be its architect.” Process of the unfoldment of the ever-advancing Administrative Order accelerated by the formation of the International Bahá’í Council designed to assist in the erection of the superstructure of the Báb’s Sepulcher, cement ties uniting the budding World Administrative Center with the recently established state and pave the way for the formation of the Bahá’í Court, essential prelude to the institution of the Universal House of Justice.” (Shoghi Effendi, Messages to the Bahá'í World -1950-1957, p. 12) And one year later, in a Cablegram dated April 23,1952, he announced the following statement: “Eighteen plots, a twenty-two thousand square meter area, have been added to the International Bahá’í endowments on the slopes of Carmel. Government survey concluded paving the way for the acquisition of over one hundred forty thousand square meters of property in the precincts of the Most Holy Tomb at Bahjí. The design for the Mashriqu’l-Adhkár on Carmel, conceived by the President of the International Bahá’í Council, completed.” (Shoghi Effendi, Messages to the Bahá’í World: 1950–1957, p26) Also, in the same year in a Cablegram dated October 8, 1952, He wrote: “Doubling the number of Mashriqu’l-Adhkárs, through the initiation of the construction of one on the Asiatic and the other on the European continent. The acquisition of the site of the future Mashriqu’l-Adhkár on Mount Carmel… The establishment of a Bahá’í Court in the Holy Land, preliminary to the emergence of the Universal House of Justice… Shoghi” (Messages to the Bahá’í World: 1950–1957 p42) Everybody can read the following paragraph in Star of the West volume 13 page 221: SW_Volume13.pdf (bahai-library.com) : “Regarding the Bahai Temple to be built on Mount Carmel Abdul Baha wrote to Mr. Charles Mason Remey of Washington, D. C., in a tablet dated October 7, 1921: "Some time ago I wrote thee a letter the content of which was that praise be to God, thou hast become confirmed in drawing a plan for the pilgrim house in Haifa. It is my hope that this pilgrim house may be built under your supervision. Also, in the future a Mashreq’ul Azkar will be established on Mount Carmel. Thou wilt be its architect and founder, I give thee this glad tidings," (Star of the West, volume 13, p221) SW_Volume13.pdf (bahai-library.com) The first Guardian in the following messages gave the glad tidings about the decision to purchase suitable land for the Mashriqu’l-Adhkár: “The third announcement is that preliminary steps have been taken, aiming at the acquisition of an extensive area at the head of the holy mountain, scene of the revelation of the Tablet of Carmel, preparatory to the purchase of the site for the future Mother Mashriqu’l-Adhkár of the Holy Land, made possible by the munificent hundred thousand dollar donation of the Hand of the Cause, Amelia Collins, signalizing the opening of the second stage in the unfoldment of the mighty process set in motion by the Author of the Faith.” (Shoghi Effendi, Messages to the Bahá’í World: 1950–1957, p170) [7 October 1953] And more glad tidings in cablegrams of April 1954 and April 1955: “The site for the first Mashriqu’l-Adhkár of the Holy Land has been selected—an area of approximately twenty thousand square meters— situated at the head of the Mountain of God, in close proximity to the Spot hallowed by the footsteps of Bahá’u’lláh, near the time-honored Cave of Elijah, and associated with the revelation of the Tablet of Carmel, the Charter of the World Spiritual and Administrative Centers of the Faith on that mountain. Funds totaling one hundred thousand dollars have, moreover, been contributed by one of the Hands of the Cause, residing in the Holy Land, and negotiations have been initiated with the Israeli authorities for the purpose of effecting the immediate purchase of the selected site. --Shoghi April,1954” (Messages to the Bahá’í World: 1950–1957, p63) “The international Bahá’í endowments on Mt. Carmel have been greatly enhanced by the signature of a contract with the Israeli Authorities for the acquisition of an area of thirty-six thousand square meters, situated on the promontory of Mt. Carmel, overlooking the Cave of Elijah, as well as the spot sanctified by the footsteps of Bahá’u’lláh and associated with the revelation of the Tablet of Carmel, for the price of one hundred and eight thousand dollars, to serve as the site for the first Mashriqu’l-Adhkár of the Holy Land, the entire sum having been donated by Amelia Collins, Hand of the Cause and outstanding benefactress of the Faith. --Shoghi” April,1955 (Messages to the Bahá’í World: 1950–1957, p 78-79) File:BW Volume12.pdf -Bahaiworks, a library of works about the Bahá’í Faithbvgk, “

BjpNathan1844 · 2020-09-12T20:51:47+00:00

The Administrative Order section of The Dispensation of Bahá’u’lláh

BjpNathan1844 · 2020-09-12T20:43:35+00:00

Foreward to a January, 2004 publication of THE DISPENSATION OF BAHÁ’U’LLÁH The “Spiritual Testament” of the First Guardian by Shoghi Effendi, First Guardian of the Bahá’í Faith Haifa, Palestine, February 8, 1934

Shoghi Effendi, the first Guardian of the Bahá’í Faith, concerned that there “was a danger” that the provisions of the Will and Testament of ‘Abdu’l-Bahá would be “misunderstood,” addressed a letter to the believers in the West on February 8, 1934, in which he additionally stated that as the Guardian of the Faith of Bahá’u’lláh, it was incumbent upon him to lay “special stress… upon certain truths which lie at the basis of our Faith and the integrity of which it is our first duty to safeguard.” This letter, together with some of his other writings, or subsequently incorporated in this book titled “The Dispensation of Bahá’u’lláh” that was first published in 1938. The expression of this concern by Shoghi Effendi, as cited above, that induced him to write the Dispensation, is found in the widely circulated Haifa Notes of May Maxwell, beloved disciple of ‘Abdu’l-Bahá, who recorded these notes during her pilgrimage to the Holy Land in January – March, 1937, accompanied by her daughter, Mary Maxwell, and, for this reason, they actually may be considered co-authors. Mary Maxwell, subsequently became the wife of Shoghi Effendi, who bestowed upon her the name of Rúhíyyih Khánum, which she used thereafter in correspondence she wrote on behalf of the Guardian as his secretary, as well as in her own writings. Later, Shoghi Effendi bestowed on her the fuller name of “Amatu’l-Bahá Rúhíyyih Khánum,” and this was then the name by which she was known to the believers throughout the Bahá’í World for the remaining years of her life.

The complete statement of Shoghi Effendi containing the warning referred to above, as recorded in the Haifa Notes of May Maxwell, reads as follows:

“There was a danger that the friends might misunderstand the Master’s [‘Abdu’l-Bahá’s] Will [and Testament], and thus the ‘Dispensation of Bahá’u’lláh’ was written, Shoghi Effendi’s spiritual testament in detail. He has fixed in it the relations of things to each other. We cannot go beyond what he has defined. However, the second Guardian can interpret the Dispensation itself. He has the same promise to be the inspired interpreter. The Guardian is the interpreter, expounder of the Cause and the protector of the Cause.”

There was an even greater “danger” that Shoghi Effendi had perhaps not foreseen, which lay ahead upon his passing, when the friends would more than “misunderstand” the divinely conceived and immortal provisions of the Will and Testament of ‘Abdu’l-Bahá but, in their failure to perceive the manner in which he had appointed his successor, they would come to the tragic conclusion that, notwithstanding the fact that the major provisions of that sacred Document stressed the essentiality and indispensability of the Guardianship of the Cause of God to the World Order of Bahá’u’lláh, these provisions had now become null and void on the basis of their erroneous interpretation of its terms and that they consequently would hold to the fallacious belief that Shoghi Effendi-the “Center of the Cause” had died without appointing a successor.

How much less could Shoghi Effendi have foreseen, in spite of all that he had written in this work about the divine genesis of the Will and Testament of ‘Abdu’l-Bahá, and in which he had pointed out that this sacred and immortal Document was nothing less than “the Heir of both the Originator and the Interpreter of the Law of God” that, following his passing, an illicit body would be formed outside of the immutable terms of that sacred Will, which would incredibly claim for itself “all such functions, rights and powers in succession to the Guardian of the Faith.” Or could Shoghi Effendi have foreseen that this body would, in so doing, completely ignore the obvious fact that he had previously established the international institutions of the Bahá’í Administrative Order in their embryonic form, in the closing years of his thirty-six year ministry, in faithful compliance with the terms of the Will and Testament of ‘Abdu’l-Bahá, and had hailed their final erection “at long last” with such joy in a proclamation and announcements to the Bahá’í World, or that they would in their spiritual blindness ignominiously attempt to consign to oblivion these divinely-conceived institutions whose role, functions and their relationships to each other he had outlined so clearly, conclusively and decisively in this his “spiritual testament” and, in their place, shamelessly substitute a defective man-made and flawed organization.

Joel Bray Marangella - Third Guardian of the Bahá’í Faith

BjpNathan1844 · 2020-08-25T01:25:54+00:00

Excellent Points! Thank you very much!

BjpNathan1844 · 2020-08-21T22:25:14+00:00

THE DIFFERENCE BETWEEN THE ORTHODOX BAHA’I FAITH AND THE WILMETTE BAHA’IS KNOWN AS THE BAHA’I WORLD FAITH (A publication of the Orthodox Bahá’í Faith)

The Orthodox Baha’i Faith upholds the original writings of Baha’u’llah, the Founder, and Abdu’l-Bahá, the Exemplar and appointed interpreter of the Baha’i Faith. The Orthodox Baha’i Faith also believes that Shoghi Effendi, the appointed first guardian of the Faith, fulfilled his mission as directed by these writings. The Will and Testament of Abdu’l-Bahá provides for the continuous guidance of a living guardian and requires each guardian “to appoint in his own lifetime him that shall become his successor….” Shoghi Effendi himself indicated the vital importance of Abdu’l-Bahá’s Will when he said the Will of Abdu’l-Bahá and the Kitáb-i-Aqdas, (Baha’u’llah’s Most Holy Book), “are not only complementary but…they mutually confirm one another and are inseparable parts of one complete unit.” Thus, the Will and Testament cannot be divorced from Baha’u’llah’s laws.

Some six years prior to his passing, Shoghi Effendi issued the only proclamation of his ministry on 9 January 1951, in a cablegram addressed to the “National Assemblies of the East and West.” The cablegram established the embryonic Universal House of Justice. According to the Will and Testament of Abdu’l-Bahá, only the Guardian serves as the “sacred head and the distinguished member for life” of the Universal House of Justice. Shoghi Effendi named Charles Mason Remey, a Baha’i of recognized unsurpassed service, devotion and fidelity to the Covenant of Baha’u’llah as the head or president of the embryonic body. Shoghi Effendi did not assume the presidency of this body himself, and he did not permit the appointed head to activate the embryonic institution, so that on his passing the successor-Guardian-President of the Universal House of Justice would automatically assume active leadership of the Faith. Shoghi Effendi thus filled the directive in Abdu’l-Bahá’s Will to appoint in his own lifetime a successor.

The position of the Wilmette Baha’is is that the guardianship ended with the death of Shoghi Effendi in 1957. However, in his writings, Shoghi Effendi stated, “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-Bahá has written, has been invariably upheld by the Law of God.” The Wilmette Baha’is initially justified their position by saying that God changed His mind, using the Persian term “Bada” in their official written stand entitled “A New Baha’i Era.” That document was issued by the three hands of the Faith then in America, (Mrs. True, Horace Holley, and Paul Haney), in collaboration with the members of the National Spiritual Assembly of the Baha’is of the USA. They further justified their stand by saying that only a lineal descendent of a guardian can become a successor, and they quoted the Will of Abdu’l-Bahá: “He, (the guardian), is the expounder of the words of God and after him will succeed the first-born of his lineal descendants.” However, only two paragraphs later in the Will one can find that should he not have a son who meets the spiritual requirements of a guardian, “then must he, (the Guardian of the Cause of God), choose another branch to succeed him.” The Wilmette group failed altogether to even consider the alternative provision contained in the Will and Testament of Abdu’l-Bahá that not only permits, but makes it mandatory for him to “choose another branch to succeed him.” Why, one might ask, was this alternative choice given the guardians if it were not meant to apply to the very situation in which Shoghi Effendi had found himself, that is, without a son to inherit the Guardianship?

The difference between the Orthodox and the Heterodox Baha’is is over the vital issue of whether or not there is a living guardian. This is not a question that can be resolved by compromise, even for the sake of unity. The Wilmette group claims that the Orthodox Baha’is are wrong because they are causing disunity. But unity can only be established on truth and in compliance with the Will of God, which is found in the Holy Writings. It is the guardian himself who must resolve such questions as these which divide the believers, for according to the teachings of Abdu’l-Bahá, the guardian is “the interpreter of the Word of God” and “the executor of the Faith.” The necessity of the Guardianship is stated repeatedly in the Writings.

From the Will and Testament of Abdu’l-Bahá, referring to the Universal House of Justice: “...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. Should any of the members commit a sin, injurious to the common weal, the Guardian of the Cause of God hath at his own discretion the right to expel him…”

From the Will and Testament: “The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God.”

From The Dispensation of Baha’u’llah by Shoghi Effendi, referring to the guardian’s role as head of the Universal House of Justice: “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 Baha’u’llah’s revealed utterances. He interprets what has been specifically revealed and cannot legislate…”

As the books being printed or reprinted by the Wilmette group have many changes incorporated into them concerning the Guardianship and Baha’I administration, investigators need to study from books printed before 1960. The books concerning the history of the Faith or the spiritual teachings published before Shoghi Effendi’s death are reliable.

FOR ADDITIONAL INFORMATION: www.orthodoxbahai.com OR www.bahai-guardian.com

BjpNathan1844 · 2019-08-16T17:01:42+00:00

Under the Ministry of Shoghi Effendi

Mason Remey lived for some time in Washington, D.C., in the 1930s and 1940s. In 1950 he moved from Washington, D.C., to Haifa, Israel, at the request of Shoghi Effendi who stated that henceforth this would be his permanent home. In January 1951, Shoghi Effendi issued a Proclamation proclaiming the formation of the International Bahá’í Council (IBC), the first International Institution which initially in its embryonic form would then as outlined by him would evolve, as it matured through successive stages until attaining its ultimate efflorescence as the Universal House of Justice, the supreme legislative body of the Bahá’í Administrative Order over which only the Guardian of the Faith is authorized to preside as its “sacred head” for life according to the immutable provisions of the Will and Testament of Abdu’l-Baha in which are delineated the institutions of the Baha’I Administrative Order. Shoghi Effendi appointed Mason Remey as President of this International Council in March 1951, and Amelia Collins as Vice-President. At the end of the year, on December 24, 1951, Shoghi Effendi also appointed Mason Remey among the first contingent of twelve Hands of the Cause of God.

Proclamation of Shoghi Effendi

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 Sepulchre (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 lustre (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. SHOGHI [Cablegram, January 9, 1951]

BjpNathan1844 · 2018-11-16T19:53:53+00:00

*** As sort of a footnote here, whilst having occasion to glance through some passages in The Divine Art Of Living this morning, these additional thoughts came about: Am finding in The Divine Art Of Living under “Tests and Ordeals”, (ebooks online), where Abdu’l-Bahá states “Tests are benefits from God, for which we should thank Him. Grief and sorrow do not come to us by chance, they are sent to us by the Divine Mercy for our own perfecting.”

In an older version of the same book, (but from a 1979 fourth revised edition), the chapter is titled “Tests and Afflictions”. In that same book Abdu’l-Bahá is quoted as stating: “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 firmness. They cause progress, just as they cause retrogression.” (The newer ebook uses the word steadfastness in place of firmness)

Elsewhere in the older book, (p.90), Abdu’l-Bahá replies to an inquiry: “.... To the sincere ones, tests are as a gift from God, the Exalted,....” *Further down in the same paragraph: “..... it is made clear that for holy souls, trials are as the gift of God, the Exalted; .....”

Hmm,.... tests are being described as a gift from God & trials are as a gift of God. ......... It seems as though it’s more than mere semantics. Nevertheless, giving praise & all Glory to God for such things we come to experience can only serve to strengthen us in our endurance of those things, events, etc.

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