In the Memory of Mr. Gupta and seven other members who dissolved the council in 1957 till the Second Guardian is appointed. The Council, by virtue of its actions, repudiated the plot of Persian Hands of Cause who wanted to abandon the Guardianship, emphasized in the Will and Testament of Abdul Baha. This council was restored in 2002 under the Guardianship of the Third Guardian Joel B. Marangella.


One of the more interesting aspects of the litigation against the Orthodox Bahá'ís brought by the National Spiritual Assembly of the Bahá’ís of the United States headquartered in Wilmette (hereafter called the "sans-Guardian Bahá’ís"), was the way in which the sans-Guardian Bahá’ís acted as if the principles of the Guardianship were created by Charles Mason Remey and Joel B. Marangella. 

Althought the Orthodox Bahá'ís believe that Shoghi Effendi was the first Guardian, Charles Mason Remey was the second Guardian and Joel B. Marangella was the third Guardian, it was not any of the Guardians who created the idea of the Guardianship. Throughout the litigation, the sans-Guardian Bahá’ís acted as if the principle of the hereditary Guardianship is what distinguishes the Orthodox Bahá'ís from the sans-Guardian Bahá’ís. This, of course, is untrue. The teachings of both organizations have the idea of the hereditary Guardianship. This is a teaching espoused by `Abdu'l-Bahá in His Will and Testament, and Shoghi Effendi (who was accepted by the sans-Guardian Bahá’ís) wrote extensively on the subject. The idea did not originate from the Guardians. The only difference between the sans-Guardian Bahá’ís and the Orthodox Bahá'ís, is that the sans-Guardian Bahá’ís lost their faith in the Covenant after the death of Shoghi Effendi, falsely believing that the essential Institution of the Guardianship had come to an end. However, the fundamental teachings of the Faith have become so lost, that the sans-Guardian Bahá’ís act as if the Guardianship is not part of their teachings. 

During the deposition taken by Mr. Dolan for the sans-Guardian NSA of Orthodox Bahá'í Hand of the Cause Marilyn Meyer, he questions her about her duties as a Hand, and on the hereditary Guardianship, as if these things were somehow unknown to the Wilmette NSA. On cross-examination, the Orthodox Bahá'í attorney had to get Ms. Meyer to teach these lost but fundamental teachings of the Faith to the Wilmette NSA: 

EXAMINATION
12 BY MR. GOLDBERG:
13 Q. Okay. I have a few questions for you just to
14 clarify some of the things that you testified to.
15 A. Okay.
16 Q. You said that the goal of the National
17 Spiritual Assembly of the -- under the Remey
18 organization was to teach the guardianship. Can you
19 tell me what that means, what does it mean, what is
20 the guardianship?
21 A. The guardianship is the unique feature of the
22 revelation of Baha'u'llah. It is the guardian -- we
23 should -- that we should never be without a point of
24 guidance. The guardian's job is to interpret the
25 writings among other things, to elucidate on the
00130
1 writings. And he is head of the Universal House of
2 Justice without which they cannot function.
3 Q. Is the guardianship unique to the Remey NSA?
4 A. To the Remey NSA?
5 Q. Yes. Did that -- did it arise out of Mason
6 Remey's teachings or --
7 A. No, the guardianship is unique. And Shoghi
8 Effendi has written that it's unique to the Baha'i
9 faith all together. And Shoghi Effendi stressed that
10 point.
11 Q. And Shoghi Effendi you testified earlier was
12 the first guardian. How did he become the guardian?
13 A. Shoghi Effendi was appointed by Abdu'l Baha,
14 [chosen]shows in by Abdu'l Baha to be the first guardian.
15 Q. And so the guardianship then is a feature of
16 the heterodox or the Wilmette group as well as the
17 Remey NSA; is that correct?
18 A. That's correct.
19 MR. DOLAN: Objection, leading.
20 BY MR. GOLDBERG:
21 Q. So what is the difference between the
22 Wilmette NSA group and the believers under the
23 guardianship?
24 A. We hold the same beliefs up until the passing
25 of Shoghi Effendi; that is, we believe Baha'u'llah to
00131
1 be the manifestation of God. We believe his eldest
2 son, Abdu'l Baha, to be the center of the covenant.
3 We believe that Shoghi Effendi was the first guardian.
4 The -- what are we calling you?
5 Q. Wilmette group, Wilmette NSA.
6 A. I forgot, I'm sorry. Has not acknowledged a
7 guardian since the passing of Shoghi Effendi. That's
8 the point of divergence. 

Transcript of deposition of Marilyn K. Meyer, April 18, 2007 (Exhibit C to OBF Sur-reply)

Later, the OBF attorney has to ask Ms. Meyer to explain the Institution of the Hands, another Institution that has been lost to the sans-Guardian Bahá’ís: 

Q. Okay. New topic. You testified about --
4 well, Hands of the Cause and the purpose of the Hands
5 of the Cause and things like that. Do you recall
6 whether -- well, let me ask you this, is the Hands of
7 the Cause an institution created exclusively by Joel
8 Marangella?
9 A. It is not.
10 Q. Where does the Hand of the Cause come from?
11 A. Again, using the definitive document for the
12 administrative order, it was designed and implemented
13 by -- designed and anticipated by Abdu'l Baha. And it
14 was implemented by the first guardian Shoghi Effendi.
15 Q. And did Shoghi Effendi appoint Hands of the
16 Cause then?
17 A. Shoghi Effendi did appoint Hands of the
18 Cause.
19 Q. How about Mason Remey?
20 A. The only relative statement that I could
21 remember was that Mason Remey said that all of the
22 supporters of his organization should be considered
23 Hands of the Cause. There was no individual
24 appointment.
25 Q. Okay. And you -- well, let me ask you this,
00140
1 is the Hands of the Cause, does it have any
2 administrative authority or power?
3 A. The Hands of the Cause have no administrative
4 authority or power.
5 Q. So --
6 A. Per the document of Abdu'l Baha's Will and
7 Testament.
8 Q. So they function on their own or how do --
9 A. They -- they serve -- they serve the
10 guardian.
11 Q. Okay.
12 A. And they serve them in various ways because
13 under Shoghi Effendi they had different talents. So
14 the hands serve at the request and bidding of the
15 guardian. 

It is unfortunate that the sans-Guardian Bahá’ís have strayed so far away from the original teachings of the Faith that they barely recognize the teachings when they hear it from the mouths of the Orthodox Bahá'ís. For them, the Guardianship and the Hands of the Cause are relics of history instead of the living and vital Institutions of the Administrative Order of Bahá'u'lláh that they were intended to be and they truly are. 

For more information about the court case against the OBF, go here:


INTRODUCTION

The seven members of the LSA of Lucknow, all of whom must be receiving their reward in the ABHA Kingdom, are calling, not only the Bahá’ís of India, but the Bahá’ís of the world to follow their example in giving preminence to the writings of Bahá’u’lláh, and ‘Abdu’l-Bahá and sever their ties with the sans-Guardian organization, join the true Faith i.e., the Orthodox Bahá’í Faith, and assist the third Guardian, beloved Joel B. Marangella, to establish the World Order of Bahá’u’lláh.

In this period of strife, India is privileged to be a light to the world, the Torch-bearer of a message of universal brotherhood. Indian culture possesses the capacity for rejuvenation, and can without loss of continuity bring about a spiritual change. Indian people, though somewhat slow-going have the strength and vitality of youth, and so have preserved their basic human instinct for love of the truth. Their instinct reacts infallibly to the impact of realities. They are capable of effecting changes, not by imposition nor by intimidation, but by the process of education, a spiritual refining.

How many of us are aware that the Local Spiritual Assembly of Lucknow, upon the passing of Shoghi Efendi in 1957, stood up valiantly for this very basic human instinct of LOVE FOR THE TRUTH, and faithfully demonstrated its fidelity to the Will And Testament of ‘Abdu’l-Bahá, in refusing to conform to the dictates of ten Persian Hands of Cause who conspired to make the Religion of Bahá’u’lláh conform to their own whims and wishes? These Persian Hands of the Cause were bent upon exploitation of the Sacred Name in following a policy of imposition and intimidation.

It is a well known fact that when men follow a policy of secret collusion, of which these Persian Hands were guilty at the very first conclave of Hands, held in ‘Akká following the passing of Shoghi Effendi, they cut themselves off from the truth and they become deluded by ignorance, and develop satanic perversity or egotism that proclaims itself absolute both in knowledge and power. The LSA of Lucknow, undeterred by this policy of intimidation, passed a resolution in the presence of seven members of the Assembly on November 9th, 1957, resolving that "the activities of this L.S.A. be suspended till the appointment of the next Guardian of the Faith."



THE SECOND GUARDIAN, CHARLES MASON REMEY’S COMMENT ON THE LETTER OF ASSEMBLY OF LUCKNOW

This afternoon [12 February 1959] there was a meeting of the seven of us Custodian Hands of the Cause now here in the Holy Land at which there was a discussion of many things — details of the comings and goings of pilgrims all of routine work, and a letter from the Local Assembly of Lucknow, India, was laid upon the table without remark, someone saying that it was a local problem — a matter that should be referred not to the Hands but to the National Assembly of India.

Seeing the letter, as it lay there on the table, I glanced at it and was astonished indeed at its contents. It was a record of the action of that local Assembly in which seven of the nine members had united to dissolve that local body until such time as the Guardianship be renewed and functioning again — this letter (this copy of which was addressed to the hands in the Holy Land, dated 18 November 1958) was being sent to the Indian National Assembly in New Delhi. This was indeed a most remarkable statement (in six short paragraphs and all on one sheet of paper) of the reasons why these friends cannot accept the present condition of the Cause without a Guardian, so the only thing that they could do was to dissolve their Assembly until they could again function as a Local Assembly of the Administration as given in the Will and established by the first Guardian of the Faith, Shoghi Effendi.

Therein I found an epitome of the main and vital points that I have urged the Hands to consider and about which they, as an overwhelming majority, will so far do nothing. These men of Lucknow who wrote that letter are indeed clear thinkers, as are those of the German National Assembly. It is a masterly piece of statement, most extreme in its expression (it could not be more extreme) but with a foundation as firm as the foundation of the Will and Testament of the Master ‘Abdu’l-Bahá ...it gave me more hope than any of the other objections so far received by the Custodian Hands — objections to the action of the Hands in their tacit scrapping of the Guardianship that is of a divine nature and of their putting up in its place, the present human organization...




THE ORIGINAL LETTER WRITTEN BY
THE LOCAL SPIRITUAL ASSEMBLY OF LUCKNOW


Resolution passed in the presence of seven members of the Assembly (L.S.A. LUCKNOW) on November 9th,1957



REGISTERED SOCIETY NO. 141 NOVEMBER 18, 1958

(U.P. INDIA) RAFFANIAN

L.S.A. (LUCKNOW) HAIFA, ISRAEL

Where as by a resolution passed in the presence of seven members of the Assembly on November 9th,1957, it was resolved that "the activities of this L.S.A. be suspended til the appointment of the next Guardian of the Faith" and the same was intimated to the N.S.A., New Delhi, and whereas it comes under the purview of the Supreme Council, so therefore it behooves this assembly to place the following arguments without prejudice, before the aforementioned Supreme Council through Raffanian, Haifa (Israel):

1. Man’s nature is two-fold; he is spirit and body and therefore, at once, a citizen of this world and of the Heavenly City.

2. The State of Guardianship is the supermost thing upon Earth, for the Guardians are not only God’s lieutenants upon earth, and sit upon God’s throne, but even by God Himself they are called Gods. That which concerns the mystery of The Guardian’s power is not lawful to be disputed, for, that is to wade into the weakness of Gods, and to take away the mystical reverence that belongs unto the temporal presence of them that sit in the Throne of God.

3. The Guardian ought to have no equal in his realm because this would nullify the rule that an equal cannot have authority over his equals. Still less ought he to have a superior or anyone more powerful than he, for he would then be below his own deputies and it is impossible that inferiors should be equal to the Supreme.

4. The Supremacy of the Guardian in spiritual matters is absolute under God. Substantially He is the "AKDAS" in the sense that he can neither be removed nor held responsible and has ultimate authority over the rest of the hierarchy, which his deputies have not. The Guardian has full power to create Hands of the Cause and can do so without any of the customary forms of election.

5. The unique power possessed by The Guardian alone, is, therefore a "Divine Right". It confers a peculiar superiority, a power of revision and supervision over all other forms of authority whether ecclesiastical or secular. In substance the Guardian alone is the head of the entire legal system, not, indeed, as a universal executive but as a court of final authority which functions not in absentia but by presence. It is evident that it is impossible to invest the community or even the Hands of the Cause, with the supreme authority which is the Divine prerogative of the Guardian.

6. The present system is but conciliary and the concilliarists have set against it the ideal of a harmony of powers cooperating by free and mutual consent. Such an argument is fought with the implication that God had changed the mode of imposing His Divine Right according to the wishes of the few. Such a democratic conception is vitally opposed to the Spirit of the Faith. The concilliarist theory strands curiously balanced between past and present. Wherever authority stands upon the exploitation of a sacred name, intimidation has to be adopted as policy on considerations.

L.S.A. Lucknow in animated suspense till the consecration of the Guardian on His vacant throne.

51 Sundarbagh,
Lucknow U.P. (India)

Copied from the original letter by C.M.R.
"Gupta" was the name of the writer of Lucknow, India.



BY THE THIRD GUARDIAN, JOEL B. MARANGELLA

During the 36-year ministry of the first Guardian of the Faith, Shoghi Effendi, the Bahá’ís proclaimed their undying fidelity to the Covenant of Bahá’u’lláh and to the appointed Centre of that Covenant, `Abdu’l-Bahá. In ‘Abdu’l-Bahá they recognised, not only the Centre to whom all should turn following the Ascension of Bahá’u’lláh as the sole Interpreter of the Holy Word but the true Exemplar of their Faith and the "perfect Architect" of a divinely-conceived Administrative Order — an Order, unique in religious history and the distinguishing feature of their Faith. As Shoghi Effendi has said "this Order constitutes the very pattern of that divine civilisation which the almighty Law of Bahá’u’lláh is designed to establish upon earth." Bahá’u’lláh, Himself, extolled this future Order as "this unique, this wondrous System the like of which mortal eyes have never witnessed."

As every Bahá’í knows, this unique Administrative Order was delineated by the unerring Pen of ‘Abdu’l-Bahá in His Will and Testament, a sacred and divinely-conceived Document acclaimed by Shoghi Effendi as the very "Child of the Covenant", for he explained: "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 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 divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it." Hence, as Shoghi Effendi has stated, this momentous Document should be considered as "Their Will." Moreover, in expatiating on the sacred character of this divine Charter, Shoghi Effendi conferred on this Document a rank co-equal with The Most Holy Book revealed, by Bahá’u’lláh — the Kitáb-i-Aqdas — stating that "A study of these sacred documents will reveal the close relationship that exists between them" and "that they are not only complementary, but that they mutally confirm one another and are inseparable parts of one complete unit." And he has said further, "For nothing short of the . . . provisions of their Will could possibly safeguard the Faith for which They have both so gloriously labored all Their lives."

As the Will and Testament of ‘Abdu’l-Bahá — His"greatest legacy to posterity" — constitutes a part of the explicit Holy Text, it is clear that not one jot or tittle of this Document may be annulled, altered or amended for as long as the Dispensation of Bahá’u’lláh endures. Therefore, "This Divine Masterpiece which the hand of the Master-builder of the world has designed for the unification and the triumph of the world-wide Faith of Bahá’u’lláh," must, remain immutable and inviolable for no less than a full thousand years.

How then can any Bahá’í, claiming to accept the divine origin and immutability of ‘Abdu’l-Bahá’s Divine Charter and its co-equal rank with The Most Holy Book, reconcile this belief with the insidious doctrine promulgated by those who have abandoned the Guardianship that God has changed His Mind ("BADAH") concerning the continuity of the Guardianship of the Cause? And, consequently, in effect, declaring those provisions of ‘Abdu’l-Bahá’s Charter pertaining to the supreme institutions of the Bahá’í Administrative Order null and void, a mere thirty-six years following the inception of the Administative Order, due to the alleged inability or failure of Shoghi Effendi to appoint a successor under the terms of that Divine Charter.

It should be clear, even to a non-Bahá’í observer, that in the light of the foregoing, such a conclusion would constitute nothing less than a flagrant repudiation of the previously professed belief of the Bahá’ís in the immutability of ‘Abdu’l-Bahá’s Will and Testament. Indeed to believe that Shoghi Effendi was unable or failed to appoint his successor, is to place him in the position of being a party to the destruction of the World Order of Bahá’u’lláh. For, to put an end to the Guardianship, the very heart and Centre of the Cause, is to also destroy the two remaining supreme institutions of the Administrative Order which depend on the presence of a living Guardian of the Faith, namely, the Universal House of Justice, of which the Guardian is "the sacred head and distinguished member for life" and the Hands of the Cause who are appointed only by him.

Those familiar with the auspicious record of Shoghi Effendi’s untiring labors during his ministry to erect the machiney of the Bahá’í Administrative Order throughout the world and his copious writngs pertaining to the distinguishing features of that Order, will vouch that they bear eloquent testimony to the depths of his devotion, dedication, and undeviating fidelity to ‘Abdu’l-Bahá’s Testament and his unwavering resolve to faithfully discharge every mandate bequeathed to us in that Charter as well as to ‘Abdu’l-Bahá’s other Charter, "The Tablets of the Divine Plan." One may search his writings and not find a single phrase in them or in his historic messages to the Bahá’í world alluding to anything but the indispensability and the continuity of the Guardianship down through the ages to come of the Dispensation of Bahá’u’lláh.

Indeed faithful to this sacred trust, Shoghi Effendi carefully provided for the continuity of the Guardianship and publicly announced the appointment of his successor to the Bahá’í world at the time. This being the case, why was it that this all-important appointment was not recognized by the Bahá’ís, either then, or following the passing of Shoghi Effendi? The answer is to be found in the erroneous beliefs and notions unfortunately held by most, if not all, of the Bahá’ís, as to the manner in which Shoghi Effendi would appoint his successor, coupled with their equally fallacious views as to the qualifications that his successor was required to possess. As Shoghi Effendi had been appointed to his supreme Office in the Faith through the instrumentality of the Will and Testament of ‘Abdu’l-Bahá they automatically assumed (obviously without re-examining the phraseology of the Will) that Shoghi Effendi would employ a similar instrument to appoint his successor, whereas if they had closely re-examined the language in‘Abdu’l-Bahá’s Testament, they would have noted that it is mandatory for the Guardian to appoint his successor "in his own lifetime. . . that differences may not arise after his passing." Thus, it would have been clear that the Guardians of the Faith are barred from using a testamentary-type document in the appointment of their successors. The Bahá’ís held an equally false notion concerning the qualifications of the Guardian’s successor, believing that only the Guardian’s son (Shoghi Effendi had no offspring) or a blood relative of Bahá’u’lláh (misinterpreted by them to mean an Aghsán, who Shoighi Effendi has defined as only the sons of Bahá’u’lláh) could inherit the Guardianship whereas ‘Abdu’l-Bahá’s Will permits the Guardian to choose "another branch" (a male believer) whose exemplary fidelity and service to the Covenant of Bahá’u’lláh — the "Tree of the Covenant" — has qualified him to be a spiritual "branch" of that glorious Tree.

Spiritually blinded, as they were (and still are), by these preconceived ideas and notions, it is little wonder that the Bahá’ís, as a whole were ill-prepared to perceive the significance of the act taken by Shoghi Effendi to assure the continuity of the Guardianship and to recognise the unique and ingenious manner in which he had accomplished the appointment of his succesor (in a public, yet veiled manner).

Some five years prior to his passing, Shoghi Effendi issued the only Proclamation of his ministry on 9 January 1951, using the form of a cablegram significantly addressed to the "National Assemblies of the East and West." In this historic Proclamation he proclaimed the "weighty epoch-making decision of the formation of the first International Bahá’í Council" hailing this decision to form the "first embryonic International Institution" as the "most signifcant milestone in the evolution of the Administrative Order of the Faith" since the ascension of ‘Abdu’l-Bahá (30 years earlier). Further extolling this event, he stated that history would acclaim the constitution, at long last, of the International Council "the greatest event shedding light upon the second epoch of the Formative Age of the Bahá’í Dispensation potentially unsurpassed by any enterprise undertakren since the inception of the Administrative Order . . ."The significance of this "milestone" lay, of course in the fact that Shoghi Effendi had, in his Proclamation, established the embryonic Universal House of Justice. It has been emphasized in the Writings that it is a universal law that the growth and development of all beings is a gradual one and that "the embryo possesses from the first all perfections."(pp. 312-313, BWF). This divine and universal law applies equally to the organisms of the embryonic World Order of Bahá’u’lláh and Shoghi Effendi has frequently used the term embryonic in referring to the institutions of the Administrative Order and, in fact, to the Faith itself. Therefore, the Universal House of Justice established, in its embryonic form by Shoghi Effendi, although provisionally titled the International Bahá’í Council, was a complete and whole organism with both head and body "from the first." Consider, therefore, the significance of Shoghi Effendi’s appointment of the head or President of this embryonic body — the irremovable head of an organism which, as he stated, would evolve through four successive stages in its development towards maturity and its final efflorescence as the Universal House of Justice. All Bahá’ís know that, according to the Will and Testament of ‘Abdu’l-Bahá, only the Guardian of the Faith serves as the "sacred head and the distinguished member for life of that body." It was in the light of this undeniable fact that lay the hidden key to the recogniton of Shoghi Effendi’s appointed successor. For he had named a Bahá’í of recognised unsurpassed service, devotion and fidelity to the Covenant of Bahá’u’lláh since the earliest days of ‘Abdu’l-Bahá to be the head or President of this embryonic body — one whom he had summoned to take up permanent residence in Haifa but a short time earlier to assist him in the work at the World Administrative Centre of the Faith. Significantly, Shoghi Effendi had chosen not to assume the Presidency of this body, himself, but at the same time had not authorized its appointed head, Mason Remey, to activate this embryonic Institution during the remaining seven years of his life, for, to have done, so would have caused this organism to emerge from its embryonic state into full and active life — a state that necessarily had to await his passing. Therefore, coincident with his passing the International Bahá’í Council — the embyonic Universal Houise of Justice — would become an actively functioning administrative body and as Guardian and President of the UHJ are synonymous titles, Mason Remey would then automatically accede to the Guardianship of the Faith (with not even a moment’s break taking place in the continuity of the Guardianship, as intended by ‘Abdu’l-Bahá). For Shoghi Effendi to have choosen this method in appointing his successor was indeed ingenious for, while he had made this appointment, as required, "in his own life-time" at the same time, he had purposely veiled the appointment in such a way that it had not become obvious to the believers. For, had they perceived the significance of the appointment of a man, considerably older than Shoghi Effendi, as his successor, they would have been faced with the tragic realization that this appointment portended the death of Shoghi Effendi in the near future (his passing actually taking place less than seven years later). Certainly, such a realisation on the part of the believers would unquestionably have produced world-wide consternation on the part of the believers and given rise to chaotic conditions within the Faith. It is obvious that it was for this reason that Shoghi Effendi had chosen to appoint his successor in this indirect manner. Tragically, as it turned out, the veil with which Shoghi Effendi had purposely enshrouded the appointment of his successor became even more impenetrable following his passing, for the reasons outlined earlier, with such dire consequences for the future of the Faith.

Not finding a will and testament left by Shoghi Effendi, which they had erroneously anticipated and blinded by their preconceived ideas, as cited above, the Hands of the Cause, (with one notable exception) hastily concluded that Shoghi Effendi had named no successor and thereby renounced their faith in the divinely-conceived, sacred and immortal Will and Testament of ‘Abdu’l-Bahá. And, because of the great prestige that they enjoyed, they were able to easily persuade the vast majority of their fellow-believers to abandon the Guardianship as well. And, then incredibly they shamelessly established, in place of the "divinely ordained" institutions delineated in that Holy Charter, an organisation of their own making that was but a poor and deformed man-made substitute for the divinely-appointed Administrative Order bequeathed to us by "the master-hand of its perfect Architect,"‘Abdu’l-Bahá.

For in the substitute organisation they have created: 


  • There is no longer a Guardian —the "Centre of the Cause."
 
  • The interpretive authority of Holy Writ, vested solely in the Guardian and vitally essential to safeguarding the Faith from future schism, is forever lost.

  • The institution of the Hands of the Cause ceases to exist, as only the Guardian can appoint Hands.

  • The Universal House of Justice brought into existence in its embryonic form, by Shoghi Effendi in 1951 with its "sacred head" appointed by him, has been supplanted by a sans-Guardian and hence headless body which lacks the essential presence of the Guardian to provide it with the guidance and protection to insure that no legislation is enacted that will "conflict with the meaning"or "depart from the spirit of Bahá’u’lláh’s revealed utterances."

Such, then, are the frightful implications of a Guardianless Faith. The World Order of Bahá’u’lláh — that "Wondrous System" extolled by Bahá’u’lláh and delineated by the infallible Pen of ‘Abdu’l-Bahá in His Will and Testament can never become a reality if the supreme organs of that divinely-conceived Order have all been destroyed and replaced by man-made and fallible institutions.

In sharp contrast with the corrupted man-made administrative system established by the Hands of the Cause, the Orthodox Bahá’ís remain faithful to the living Guardianship of he Faith and strive to establish and preserve the institutions of the Administrative Order, as delineated in the Will and Testament of ‘Abdu’l-Bahá. They hope and pray that those Bahá’ís who have been led far astray from the Covenant and persuaded to abandon the Guardianship of the Cause of God will return to the true Faith having gained the realisation that the indestructible and resistless Covenant of Bahá’u’lláh and its divinely-conceived offspring, the "Child of the Covenant" — the Will and Testament of ‘Abdu’l-Bahá, is immortal and that, under the living Guardian of the Faith, all of the institutions of the Administrative Order which Shoghi so laboriously erected with such care, in accordance with the provisions of that sacred Document and which, "at long last," as a befitting crowning achievement of these untiring labors, he had announced and hailed with such joy during the closing years of his ministry, the erection "at the World Center of the Faith," of the "machinery of its highest institutions" and "the supreme organs of its unfolding Order," shall once again, with the victory of the Covenant, be restored in all of their divinely-conceived glory and perfection.




Joel Bray Marangella
Third Guardian of the Bahá’í Faith
 



While it is understood that the Will and Testament of 'Abdu'l-Bahá does not require the incumbent Guardian to appoint a Persian as his successor and that the race and nationality of the Guardian is not a consideration in this appointment, future Guardians of the Faith in the centuries that lie ahead will undoubtedly represent many races and nationalities, the Persian believers will be pleased to learn that the present Guardian has appointed a Persian believer as his successor Nosrat'u'llah Bahremand, This dedicated, devoted and exemplary Bahá'í, Nosrat'u'llah, Bahremand, well versed in the Teachings and in the provisions of the Will and Testament of 'Abdu'l-Bahá, and the writings of Shoghi Effendi and those of his successors, has been deservedly appointed Vice-President of the third International Bahá'í Council that Joel B. Marengella appointed on 22 September 2006 and, upon the termination of his Guardianship, his chosen successor.

(BY THE THIRD GUARDIAN JOEL B. MARANGELLA) 


Read below passages from the overlooked significant messages of Shoghi Effendi that provide irrefutable evidence that Shoghi Effendi, ever faithful to the sacred provisions of the Will and Testament of Abdu’l-Bahá, clearly provided for the continuance of the Guardianship.

Be advised that upon the termination of my ministry, the Guardianship will again be in the hands of the Persian believer whom I have appointed as my successor and who is identified below. 

Prior to naming my successor, it would be well to briefly trace for the benefit of the uninformed believer, the developments that took place following the tremendous shock sustained by the Baha’i world upon the sudden and unexpected passing of Shoghi Effendi in November 1957. Further great consternation ensued when it appeared that Shoghi Effendi had not appointed a successor, as called for in the divinely-conceived, sacred and immutable provisions of the Will and Testament of ‘Abdu’l-Bahá, and that therefore inexplicably he had permanently deprived the Faith of the guidance, the indispensable interpretive authority and headship of the future Universal House of Justice with which the Guardian is invested under the terms of the Master’s Will.

Obviously perplexed as the Hands of t he Cause were, at the time, that Shoghi Effendi had apparently not appointed a successor, they looked for a will and testament that he had left, although the Master’s Will does not call for the Guardian to use a will for this purpose but requires him instead to appoint his successor “in his own life-time.” Upon not finding such a document they immediately sadly concluded that the Guardianship of the Cause of God had come to a premature end only thirty-six years after the inception of the Administrative Order and then informed the Bahá’í world of this unwarranted conclusion.

Certainly, all believers conversant with the matchless writings of Shoghi Effendi on the Bahá’í Administrative Order, would find it incredulous that he had failed to appoint a successor, in the light of the emphasis that he had placed in these writings on the importance and essentiality of the Guardianship to the World Order of Baha’u’llah. Moreover, he had also stressed the fact that the Will and Testament of Abdu’l-Bahá should be considered a part of the explicit holy Text whose provisions are therefore equated in their sacredness and immutability with the laws of the Kitáb-i-Aqdas, and destined to remain unchanged and in effect as long as the Dispensation of Bahá’u’lláh, itself endures.

One would also need only to read the following passage from the writings of Shoghi Effendi in GOD PASSES BY, of the many others that could be quoted, to be convinced that Shoghi Effendi would never have failed to appoint his successor:

“The Administrative Order which this historic Document has established, it should be noted, is, by virtue of its origin and character, unique in the annals of the world’s religious systems. No Prophet before Bahá’u’lláh, it can be confidently asserted, not even Muhammad Whose Book clearly lays down the laws and ordinances of the Islamic Dispensation, has established authoritatively and in writing, anything comparable to the Administrative Order which the authorized Interpreter of Bahá’u’lláh’s teachings has instituted, an Order which, by virtue of the administrative principles which its Author has formulated, the institutions He has established, and the right of interpretation with which He has invested its Guardian, must and will, in a manner unparalleled in any previous religion, safeguard from schism the Faith from which it has sprung.”

Sadly enough, deeply distraught and still in the throes of anguish and grief over the passing of Shoghi Effendi, the Hands of the Cause, who had assembled in Haifa following his passing, did not take the time to review actions that he had taken or communications that he had written “in his own life-time” in which he would have provided for the continuation of the Guardianship. Having therefore failed to do this, before reaching their hasty conclusion that the Guardianship had ended, they overlooked a momentous message that Shoghi Effendi had specifically addressed to the “National Assemblies of East and West,” some six years before his passing, on 9 January 1951, and therefore had not considered the tremendous implication and significance of the “epoch-making decision” that he had proclaimed in this message. It had opened with the word: “Proclaim,” the first time that Shoghi Effendi had opened a message with this word, and it would turn out to be the only Proclamation he would issue during his ministry. In this Proclamation he informed these National Spiritual Assemblies, of the formation “at long last” of “the first International Baha’i Council”––“this first embryonic International Institution”–– whose establishment he now hailed as the “most significant milestone in the evolution of the Administrative Order of the Faith of Bahá’ulláh” and further emphasized its importance in stating it was the “forerunner of the supreme administrative institution” of the Faith––the embryonic Universal House of Justice. And they would have noted in a follow up message of 2 March 1951 that he had identified the President of this embryonic institution, whom he had appointed and then recalled the Words of Abdu’l-Bahá in which He states that, “the embryo possesses from the first all perfections . . . . .” They would have then realized why Shoghi Effendi had never called upon Mason Remey, to convene the Council into a functioning administrative body during the remaining years of his ministry. And it would moreover have become clear why the officers of the Council, who had also been specifically appointed by Shoghi Effendi, in addition to its President, namely, its Secretary-General, Hand of the Cause, Leroy Ioas, its Secretary for the East (Dr. Lotfullah Hakim), its Secretary for the West (Ethel Revell) and its Treasurer (Jesse Revell) had also never been called upon during Shoghi Effendi’s ministry to perform these assigned functions as officers in an actively functioning Council, under the direction of its President, Mason Remey.

It would then have been further obvious to them that upon Shoghi Effendi’s appointment of the first contingent of the Hands of the Cause on 25 December 1951 (also in its embryonic form) together with the previous appointment of the embryonic Universal House of Justice he had been able to finally announce in his message of 20 June 1952 that: “At the World Center of the Faith . . . “at long last the machinery of its highest institutions [the International Council and the Hands] has been erected and around whose most holy shrines the supreme organs of its unfolding Order, are in their embryonic form unfolding.”

Had the Hands at this point reviewed one more significant communication from Shoghi Effendi the quandary with which they seemed to be faced, as to whom should now assume responsibility for the direction of the affairs of the Faith, would have been readily resolved. For Shoghi Effendi had stated in a message, under date of 23 November 1951, in which he discussed the “Ten Year Global Crusade” scheduled to commence at Ridvan 1963 that it would “embrace all the continents of the earth” and would “bring the Central Body [the International Bahá’í Council] directing these widely ramified operations into direct contact with all the National Assemblies of the Baha’i world . . . .”

Unfortunately and tragically for the future of the Faith, they failed to review these highly significant messages of Shoghi Effendi, and, as a result, the Hands of the Cause did not permit the affairs of the Faith to be rightfully assumed by the embryonic Universal House of Justice–– provisionally named the International Baha’i Council––and this “Central Body” that Shoghi Effendi had stated would be directing the future activities of the National Spiritual Assemblies throughout the world and accordingly decided to establish in the place of this institution of the Faith a body of nine Hands, that they would name “Custodians of the Baha’i World Faith,” an obviously illegitimate body that was clearly of their own making and completely outside the provisions of the Will and Testament of ‘Abdu’l-Bahá. And they then issued a Proclamation to the Baha’i world, under date of 25 November 1957, stating that these Custodians, acting on their behalf as “Chief Stewards” of the Faith, would assume “all such functions, rights and powers in succession to the Guardianship of the Bahá’í Faith.” It was this body that in less than six years surrendered this authority to a body that they identified as the Universal House of Justice although obviously an incomplete body without the Guardian presiding as its “sacred head” as prescribed under the terms of the Will and Testament of ‘Abdu’l-Bahá and in complete disregard of the legitimate embryonic Universal House of Justice that Shoghi Effendi had already created in 1951 under the provisional name of International Baha’i Council and whose future active role as the “Central Body” of the Faith he had specifically projected in his message of 23 November 1951.

Any clear thinking and unbiased believer will discover from the facts outlined above that tragically the great majority of the believers have tragically suffered these many years since the passing of Shoghi Effendi under the patently false impression that the Guardianship of the Faith ended with his passing.

While it is understood that the Will and Testament of ‘Abdu’l-Bahá does not require the incumbent Guardian to appoint a Persian as his successor and that the race and nationality of the Guardian is not a consideration in this appointment, future Guardians of the Faith in the centuries that lie ahead will undoubtedly represent many races and nationalities, the Persian believers will be pleased to learn that the present Guardian has appointed a Persian believer as his successor. His father, a resident of Tihran, had never believed that the Guardianship of the Faith had ended with the passing of Shoghi Effendi in November 1957, as he had never wavered in his faith in the indestructibility of the Covenant of Bahå’u’lláh or accepted the view that the major and immutable provisions of its immortal and sacred “Child”––the Will and Testament of ‘Abdu’l-Bahá––had become null and void. The steadfastness of his faith was rewarded when he recognized and accepted Mason Remey as Shoghi Effendi’s successor upon the receipt of his Proclamation at Ridvan, 1960. His son, Nosrat’u’llah Bahremand, also accepted his Guardianship but had never received information as to the identity of Mason Remey’s appointed successor. Notwithstanding, he remained steadfast in his belief that the continuance of the Guardianship of the Faith had been assured down through the ages to come of the Dispensation of Bahá’u’lláh. There is therefore no doubt that, because of his steadfastness in the Covenant, God decreed that he would be guided to leave Iran some years ago and make the decision to settle in the distant city of Perth, Australia, where unbeknownst to him the living Guardian of the Faith then resided, and where he would finally discover that his unwavering faith in the Covenant would, at last, be fulfilled and where he would find, accept and embrace the third Guardian of the Faith in person, while sacrificing, in so doing, his livelihood, the painful severance from members of his family and previous relationships with his fellow-Bahá’ís who did not follow him in the acceptance of my Guardianship. This dedicated, devoted and exemplary Bahá’í, Nosrat’u’llah, Bahremand, well versed in the Teachings and in the provisions of the Will and Testament of ‘Abdu’l-Bahá, and the writings of Shoghi Effendi and those of his successors, has been deservedly appointed Vice-President of the third International Bahá’í Council that I appointed on 22 September 2006 and, upon the termination of my Guardianship, my chosen successor.

 
Joel Bray Marangella
Third Guardian of the Bahá’í Faith
6 May 2007

(TRANSLATED BY NOSRATOLLAH BAHREMAND)

بهائیان ایرانی ثابت برعهد ومیثاق حضرت بهاءالله ملاحظه نمایند


موارد زیر شمه ای از پیامهای مهم شوقی افندی اولین ولی عزیز امرالله است که نادیده انگاشته شده اما حاوی دلایل و شواهد انکارنشدنی بسیاری است که ثبوت ووفاداری وی به مفاد الواح مبارک وصایای حضرت عبدالبهاء را شهادت میدهد وبوضوح نشان دهنده تداوم وتسلسل ولایت امرالله است.

آگاه باشید هنگامی که دوران ولایت این عبد به پایان رسد ولایت امرالهی بدست یکی از بهائیان ایرانی که او را به جانشینی خود منصوب نموده ام سپرده خواهد شد وذیلأ هویت وی مشخص میگردد.

پیش از آنکه جانشین خود را معرفی نمایم بجا است که برای استفاده واطلاع کسانی که از وقایع متعاقب صعود نابهنگام وغیرمترقبه شوقی افندی درنوامبرهزارونهصد وپنجاه وهفت بی اطلاع مانده اند شرح مختصری به آگاهی برسانم. پس از صعود، بهت ونگرانی بهائیان با شنیدن اینکه شوقی افندی اولین ولی عزیزامرالله جانشینی تعین ننموده است شدت یافت زیرا انتظارواعتقاد چنین بود که ایشان برطبق دستور صریح الواح مبارک وصایای حضرت عبدالبهاء ولی امر بعد از خود را تعین نموده باشند واین تصور که بسبب عدم تعین جانشین توسط ایشان امر بگونه ای جبران ناپذیرازارشاد ورهبری ولایت امرالله که بر طبق نص صریح الواح مبارک وصایا وظیفه واختیار تبین آیات الله وریاست بیت العدل اعظم به اومحول گشته است برای همیشه محروم خواهد بود موجب اندوه وتاسف فراوان بود.

در آن زمان ایادی امرالله سرگشته وحیران به جستجوی وصیت نامه پرداختند، گرچه الواح مبارک وصایا تعین جانشین را بوسیله وصیت نامه تجویز ننموده ومقرر میدارد که " ولی امرالله باید در زمان حیات خویش" ولی امر بعد از خود را تعین نماید. چون ایادی مدرک مورد انتظار خود را نیافتند متاسفانه عجولانه چنین نتیجه گیری نمودند که ولایت امر الهی بیموقع وتنها پس از سی و شش سال ازاسقرار نظم اداری برای همیشه پایان یافته است و این نتیجه گیری نا صواب خود را به احبا ابلاغ نمودند.

مسلمأ برای مومنین آشنا با توقیعات وپیامهای بی نظیرو گرانبهای شوقی افندی درباره نظم اداری بهائی قابل قبول نیست که ایشان درانجام وظیفه خطیرخویش وتعین جانشین احمال ورزیده باشند زیرا پرتو تاکیداتی که در این پیامها وتوقیعات درباره ضرورت واهمیت ولایت امرالله در نظم جهانی حضرت بهاءالله مرقوم داشته اند بوضوح آشکار است، افزون براین ابراز وابرام ایشان براین حقیقت است که الواح مبارک وصایای حضرت عبدالبهاء بخشی از آیات مقدس الهی است که مفاد آن همانند احکام کتاب مستطاب اقدس لازم الاجرا وغیر قابل تغیروتا پایان دوران دیانت بهائی بقوت واعتبارباقی خواهد ماند.

کافی است که بطور نمونه ازمیان مطالب بسیاری که در این خصوص مرقوم داشته اند قسمت زیر ازکتاب GOD PASSES BY مطالعه شود تا اطمینان حاصل گردد که شوقی افندی اولین ولی عزیز امرالله هرگزدر تعین جانشین خویش قصورنورزیده است.

" باید متذکرگشت نظم اداری که بوسیله این سند تاریخی(الواح مبارک وصایا) تاسیس گشته بر اساس مبدا وکیفیت وعظمتش در تاریخ ادیان جهان بی نظیر وبی مثیل است و به اطمینان می توان گفت که هیچیک از مظاهر الهی قبل از حضرت بهاءالله حتی حضرت محمد که در کتاب او احکام ومقررات دوران اسلام بصراحت نازل گردیده هیچگونه دستور وقرار مبرمی برابر با نظم اداری که مبین منصوص تعالیم حضرت بهاءالله تاسیس نموده است وجود ندارد. این نظم بر اساس اصول اداری که بنیان گذار آن مقرر داشته، وموسساتی که تاسیس نموده است، و حق تبین آیات الله که به ولی امرالله اختصاص داده است باید آئین الهی را در این ظهور اعظم بنحوی بی سابقه در ادیان گذشته از انشعاب حفظ نماید و مسلمأ حفظ خواهد نمود."

متاسفانه پس از صعود شوقی افندی اولین ولی امرالله، ایادی امرالله که در حیفا گرد هم آمده بودند آشفته وحیران وهنوز متاثر ازدرد و اندوه حاصله پیش از آنکه به نتیجه گیری شتابزده و اشتباه خود رسند که ولایت امرالله به پایان آمده، زمان کافی ولازم منظور نداشتند تا بررسی، بازنگری وملاحظه نمایند که اولین ولی امرالله " در زمان حیات خویش" در جهت تامین وتضمین ادامه ولایت امرالله چه اقدامی نموده، چه گامهائی برداشته وچه پیامهائی ارسال فرموده است. با قصور در این مهم پیام مهم وخطیر نهم ژانویه هزارونهصدوپنجاه ویک (شش سال قبل از صعودش) که بویژه خطاب به " محافل روحانی ملی در شرق وغرب " صادر گشته بود نا دیده ماند و نتیجتأ متوجه مفهوم واهمیت فوق العاده " تصمیم خطیروعهد آفرین " اعلام شده در این پیام نگرد ید ند. این پیام با کلمه " اعلام " آغاز میگردد که شوقی افندی برای اولین بارپیامی را به این ترتیب شروع مینمود و گذشت زمان نشان داد که تنها اعلامیه او در دوران ولایتش بوده است. در این اعلامیه وی به کلیه محافل ملی شرق وغرب و "نهایتأ وپس از مدتها انتظار " با مسرت تشکیل " این نخستین موسسه بین ا لمللی جنینی " را بعنوان تصمیم تاریخی که " در پیشرفت وتحول نظم اداری دیانت حضرت بهاءالله بالا ترین درجه اهمیت را حائز است " ابلاغ نمود وبا بیان اینکه شورای بین الملی بهائی "طلیعه موسسه کبرای اداری"- بیت العدل جنینی است بر اهمیت این تاسیس تکید نمود. پیرو این اعلامیه در تاریخ دوم مارچ همان سال طی پیامی رئیس این موسسه جنینی را منصوب فرمود، اگر ایادی سابق امرالله در گردهمائی خود این پیامها را مطالعه مینمودند گفته حضرت عبدالبها را بیاد می آوردند: "نطفه از بدایت دارای جمیع کمالات مثل روح عقل و بصر وشامه وذائقه مختصر جمیع قوی، لاکن ظاهر نیست بعد به تدریج ظاهر میشود " وبه درک این حقیقت نائل میگشتند که برای چه اولین ولی امرالله برای فعال نمودن وتشکیل جلسه شورای بین المللی بهائی در دوران ولایت خود به میسن رمی رئیس شورای مزبور توصیه ای ننمود ودستوری صادر نکرد، همچنین به این واقعیت آگاه میگردیدند که چرا علا وه برریاست شورا هیئت عامل شورا یعنی دبیرکل لروی ایواس ، دبیر قسمت شرق دکتر لطف الله حکیم، دبیر قسمت غرب اتل رول و خزانه دار جس رول نیز برای انجام وظایف فوق در محدوده شورا به ریاست میسن رمی دستوری دریافت نکردند.


بعلاوه بر آنان آشکار میگشت که وقتی شوقی افندی متعاقبأ در دسامبر همان سال افزون بر انتصاب قبلی (بیت العدل جنینی) اولین گروه از ایادی امر(موسسه ایادی امرالله بصورت جنینی) را منصوب نمود قادر گشت که در پیام مورخ سی جون هزارونهصدوپنجاه ودو خود اعلام نماید "بالاخره در مرکز جهانی امر تشکیلات عالیترین موسسات آن حول مراقد مقدسه مستقر گردیده است ووالا ترین اعضاء واجزاء نظم شکوفایش(شورای بین المللی بهائی وایادی امرالله) در حالت جنینی خود آشکار میشوند..."

در این مرحله چنانچه ایادی پیام مهم دیگری از اولین ولی امرالله را مطالعه میگردند سرگردانی آنان برای آنکه بدانند چه کسی باید مسئولیت اداره امر را بعهده بگیرد ذایل میگشت زیرا او در پیام مورخ بیست وسوم نوامبر هزارونهصدوپنجاه ویک خود که نقشه ده ساله را (جهاد خطیرروحانی) که در سال شصت وسه پایان می یافت مورد بحث قرار داده بود مرقوم داشته بود که این طرح " تمام قارات زمین را دربرخواهد گرفت " وسبب خواهد شد که " هیئت مرکزی (شورای بین المللی بهائی) اداره این امور را در نیل به اهداف نقشه ده ساله رهبری وهدایت نماید ودر ارتباط مستقیم با محافل روحانی ملی قرارگیرد".

متاسفانه ایادی سابق امرالله به زیان آینده امر در مطالعه وباز نگری این توقیعات فوق العاده مهم قصور ورزیدند و در نتیجه از اینکه بیت العدل جنینی با نام موقتی شورای بین المللی بهائی "هیئات مرکزی" که بنا به دستور شوقی افندی میبایست سرپرستی محافل ملی در تمام دنیا را به عهده گیرد وحقأ به اداره امور امر بپردازد جلوگیری نمودند و بجای این موسسه امربهائی به ایجاد هیئتی مرکب از نه نفر از ایادی بانام "محافظین یا قیم های دیانت جهانی بهائی" (در مکاتبات فارسی از آن به اسم ایادی مقیم ارض اقدس نام بردند –مترجم) مبادرت ورزیدند و کاملأ واضح است که این موسسه ساخته آنان نامشروع و خارج از شمول الواح مبارک وصایا بود ایادی در تاریخ بیست و پنجم نوامبر هزارو نهصد وپنجاه وهفت اعلامیه ای انتشار دادند ودر آن اظهار داشتند که این قیمها یا محافظین از جانب آنان بعنوان "سرخد مه" " وارث همه حقوق اختیارات ووظایف ولایت امر دیانت بهائی" میباشند هیئت مذکور شش سال بعد این اختیارات نا بحق را به هیئی دیگر که آن را بیت العدل اعظم معرفی نمودند اگرچه هیئتی ناقص و نا مشروع وفاقد ولی امرالله بعنوان" رئیس مقدس " که مفاد الواح مقدس وصایا مقرر میدارد بود واگذار نمودند و بیت العدل جنینی مشروعی را که شوقی افندی شخصأ با نام موقت شورای بین المللی بهائی تاسیس و نقش فعال آن در آینده بعنوان "هیئت مرکزی " خصوصأ در پیام مرخ بیست وسوم نوامبر هزار ونهصد وپنجاه ویک مشخص گشته بود بکلی نادیده انگاشتند.

از آنچه فوقأ مذکور گشت هر شخص روشنفکری بدور از تعصب در میابد که متاسفانه اکثریت احبا در طی سالهای پس از صعود شوقی افندی بر اثر این فرضیه غلط که با صعود وی ولایت امرالله پایان یافته است بنحو غم انگیزی رنج برده واز اطلاع بر حقیقت محروم مانده اند.

در حالیکه آشکار است که الواح مبارک وصایای حضرت عبدالبهاء ولی امرالله را مقید نمی سازد که جانشین خود را منحصرأ از میان ایرانیان تعین نماید ونژاد وملیت در این موضوع هیچ تاثیری نداشته و ولات امرالله در مستقبل ایام و در طی قرون متمادی که درپیش است ازنژاد ها و ملیت های گوناگونی خواهند بود موجب سرور وسپاس یاران الهی بخصوص احبای ایرانی خواهد بود که بدانند مشیت الهی بر این قرار گرفته است که ولی امر حاضر یکی از احبای ایرانی را بجانشینی خود برگزیند، وی که پدرش از ساکنین طهران بود قبول ننمود که با صعود شوق افندی اولین ولی امرالله درسال هزارونهصدوپنجاه وهفت ولایت امرالله خاتمه یافته است اوایمان واتقان خود به عهد ومیثاق خدشه ناپذیرحضرت بهاءالله و ولید جاودانی ومقدسش الواح مبارک وصایا را از دست نداد وبواسطه این ثبات وایمان به میثاق الهی بود که پس از ملاحظه اعلامیه مورخ هزارونهصدو شصت میسن رمی به شناخت وقبول دومین ولی امرالله فائزگردید، وپسرش نصرت الله بهره مند نیزموفق به پذیرفتن گردید اما در خصوص انتصاب جانشین میسن رمی اطلاعی دریافت ننمود معهذا در ایمان خود بر اینکه ادامه وتسلسل ولایت امرالله در طی دوران دیانت بهائی تضمین گشته است پایدار وثابت ماند. شکی نیست که به سبب اتقان وایمان قوی وثبات وی به عهد ومیثاق الهی ، اراده پروردگاربر آن قرار گرفت که اوسالیان قبل ایران را ترک نموده و در فاصله ای بسیار دور از وطن اصلی در شهر پرت استرالیا ساکن گردد بدون اینکه بداند ولی امرالله در این شهر اقامت دارد و سالها بعد ایمان و پایبندی وی به عهد ومیثاق الهی سر انجام به ثمر رسیده و موفق به یافتن ، شناسائی و پذیرش و ملاقات با ولی امرالله خواهد شد. به این خاطربا از خود گذشتگی از از دست دادن مال واموال مضایقه ننمود و درد جانکاه جدائی افراد خانواده، فامیل ودوستان بهائی خود که اورا در شناخت وپذیرش ولی امر حاضر همراهی ننمودند متحمل گردید.

این بهائی حقیقی ومومن نصرت الله بهره مند که به مفاد الواح وآثار و بخصوص الواح مبارک وصایای حضرت عبدالبها بخوبی مطلع و آگاه میباشد به لحاظ شایستگی به نیابت ریاست سومین شورای بین المللی بهائی متشکل در بیست ودوم سپتامبر دوهزاروشش منصوب نمودم وجانشین منتخب پس از پایان ولایت امر این عبد میباشد.

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